Srimad Bhagavatam #30: Ideal family life

The family life of Kardama Muni is not only pure, with the purpose of bringing a ray of Vishnu, an incarnation of the Lord who could benefit the entire universe, but is also a great example for us.

In this part:

Perfect Family Life (chapters 3.23 and 3.24)
Lessons about family life in Krsna Consciousness (3.23)
Begetting a ray of Vishnu
Creating the necessary facilities
The mystic powers of Kardama Muni
Traveling through the universe
Details about the structure of the Vedic Universe
Dividing into nine forms
Kardama Muni prepares to take Sannyasa
The birth of Kapila Muni
Kardama Muni is blessed by the Lord

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Understanding The Srimad Bhagavatam #30

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Perfect Family Life (chapters 3.23 and 3.24)

Before narrating the explanation given by Lord Kapila in the Sankhya philosophy, Maitreya described the family life of Kardama Muni and Devahuti in chapters 3.23 and 3.24. One may question why Srimad Bhagavatam describes their family life, instead of focusing on the teachings of Lord Kapila, but the obvious answer is that Bhagavatam describes it because that’s not less important. The family life of Kardama Muni is not only pure, conducted with the purpose of bringing a ray of Vishnu, an incarnation of the Lord who could benefit the entire universe, but is also a great example for us, illustrating values that are essential for a spiritually conducive family life. It is not possible for us to imitate the austerities of Kardama Muni and Devahuti, nor is it recommended, but we can learn from their example.

Lessons about family life in Krsna Consciousness (3.23)

Pārvatī and Lord Shiva are the most exalted examples of husband and wife in our universe. Lord Shiva is the perfect Vaishnava, and Pārvatī is the most dedicated wife. Lord Shiva lives under a tree and is completely renounced, while Pārvatī is a princess, the daughter of the king of the Himalayas. She could have selected anyone as her husband. but she chose Lord Shiva, not because he is a rich man, but because of his spiritual position. Similarly, although a princess, Devahuti chose Kardama Muni as her husband, even though he was a renounced sage, due to his spiritual advancement. She valued his sanctity and spiritual realization much more than power or money. Therefore, after the marriage, she was happy to serve him while he was practicing his austerities, as described in the first verses of chapter 3.23:

“Maitreya continued: After the departure of her parents, the chaste woman Devahūti, who could understand the desires of her husband, served him constantly with great love, as Bhavānī, the wife of Lord Śiva, serves her husband.
O Vidura, Devahūti served her husband with intimacy and great respect, with control of the senses, with love and with sweet words.” (SB 3.23.1-2)

In his purport, Prabhupada gives more detail of the relationship between Devahuti and Kardama Muni. Kardama Muni was a highly qualified man, one of the greatest sages in the universe, and Devahuti accepted him as a superior. She was thus happy in serving him without reservation. As Prabhupada mentions, in general, the instinct of a man is to be in control and pose himself as higher than the wife, and therefore it’s dificult to avoid disagreement in the marriage if this is not somehow observed.

As Prabhupada mentions:

“Here two words are very significant. Devahūti served her husband in two ways, viśrambheṇa and gauraveṇa. These are two important processes in serving the husband or the Supreme Personality of Godhead. Viśrambheṇa means “with intimacy,” and gauraveṇa means “with great reverence.” The husband is a very intimate friend; therefore 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. A man’s psychology and woman’s psychology are different. As constituted by bodily frame, a man always wants to be superior to his wife, and a woman, as bodily constituted, is naturally inferior to her husband. Thus the natural instinct is that the husband wants to post himself as superior to the wife, and this must be observed. Even if there is some wrong on the part of the husband, the wife must tolerate it, and thus there will be no misunderstanding between husband and wife.”

The natural instinct for any woman is to marry a man who is stronger, more intelligent, more emotionally mature, etc. than her, therefore when the man can play the role, this relationship of respect is naturally established. This is the ideal situation for both because when a man has the respect of his wife he becomes motivated to grow and develop his potential, while the wife benefits from receiving the protection of such a great man. The husband becomes happy when he can play the role of a hero, and the wife is happy when she can play the role of someone protected by the hero. This is a situation where both flourish. Of course, things are rarely ideal in Kali-yuga, but this basic dynamic is still valid. Degraded men may display qualities such as harshness, infidelity, or even violence, that will make the life of a wife very difficult.

The female for the term Sādhu is Sādhvī. The term Sādhu is generally used for a man in the renounced order of life, while the term Sādhvī is used in the sense of a chaste wife or a virtuous lady. While a man can achieve perfection by becoming a renunciant, this path is not usually recommended for women. Instead, a lady can become a Sādhvī by serving a great husband, like Devahuti, and taking care of their children. This however depends on selecting a qualified man.

Because a wife is supposed to follow her husband and adopt the same lifestyle for her marriage to be harmonious, in Vedic culture women marry men who are of the same class or higher. There was no harm in Devahuti, who was a Ksatriyaṇi marrying Kardama Muni, who was a Brahmana, but a marriage between a Ksatriya woman and a Vaishya or Sudra man would be condemned, because it would not only result in a disharmonious family life, but in degradation for the woman, who would have to follow the lifestyle of a lesser man. Nowadays there is no such clear division between classes as before, but the general principle is still that a woman should marry a man who is similar in nature, or higher.

Lust, pride, envy, greed, sinful activities, and vanity are great obstacles to our spiritual advancement, but we can gradually overcome them by practicing the principles of spiritual life and developing an attitude of service. In the case of Kardama Muni and Devahuti, the situation was that Kardama Muni was directly serving the Lord through his advanced devotional practices and Devahuti was serving him as a dedicated wife. In this way, both were advancing. It’s not so easy to have the opportunity of directly serving the Lord, but it is easy to serve his devotees. Devahuti had a very exalted husband, therefore was natural for her to serve him, and by doing so she was advancing spiritually in imperceptible ways. This is indicated in the third verse:

“Working sanely and diligently, she pleased her very powerful husband, giving up all lust, pride, envy, greed, sinful activities, and vanity.” (SB 3.23.3)

Although Kardama Muni was a greater yogi than Devahuti, she was a princess, while Kardama Muni was just a poor sage dressed in rags. This could be a reason for Devahuti to become proud, and this pride could ruin her family life. This is explained by Prabhupada in his purport:

“Sometimes it happens that the wife comes from a very rich family, as did Devahūti, the daughter of Emperor Svāyambhuva Manu. She could have been very proud of her parentage, but that is forbidden. The wife should not be proud of her parental position. She must always be submissive to the husband and must give up all vanity. As soon as the wife becomes proud of her parentage, her pride creates great misunderstanding between the husband and wife, and their nuptial life is ruined. Devahūti was very careful about that, and therefore it is said here that she gave up pride completely.”

There is always something one can do better than another. When Dronacarya asked Yudhisthira to find someone lower than him, he couldn’t, because he noticed even animals could do certain things better than him, or had qualities he didn’t have. Similarly, a wife may have many reasons to be proud, but if she is not able to control it, this may ruin her family life, therefore Devahuti was very careful about it, abandoning her pride as a princess and adopting the same lifestyle as her exalted husband. We can see something similar in the story of Gandhari. When she heard that she was getting married to Dhrtarastra, who was blind by birth, she decided to voluntarily cover her eyes, understanding that being able to see would make her feel higuer than her husband.

Another point mentioned by Prabhupada is that although they were different in terms of social status, Kardama Muni and Devahuti were of the same category, because both were yogis capable of controlling their senses, and both were great devotees of the Lord. Therefore, although it was not easy for Devahuti to adapt to life in the forest, she was happy to do so, because she had the same goals as her husband and could understand and appreciate his austerities. If she had been a materialistic person, her married life would not have been so successful. As Prabhupada mentions:

“The wife is expected to be of the same category as the husband. She must be prepared to follow the principles of the husband, and then there will be happy life. If the husband is a devotee and the wife is materialistic, there cannot be any peace in the home. The wife must see the tendencies of the husband and must be prepared to follow him.”

Often women get the idea of marrying a pure devotee. While this is a nice sentiment, practically speaking, this may not be a very good idea unless a woman is prepared to also be a pure devotee. A materialistic woman will not be able to appreciate a saintly husband, and will not be able to benefit from his association. The differences in mentality will also make their family life disharmonious, which will be unfavorable for both. We can remember the example of the wife of Prabhupada drinking tea with her friends while he was lecturing on the Srimad Bhagavatam to guests, and later selling his books to buy biscuits, for example.

Begetting a ray of Vishnu

Usually, when couples get married, they spend some time on honeymoon and from there get settled in their family life and start having children. However, there are a few examples of couples who would follow a different path, first performing serious austerities, and then begetting children, like Kardama Muni and Devahuti, Sutapa and Pṛśni, etc. Being purified by this practice of austerities, they would beget very exalted children, or direct incarnations of the Lord, like Lord Kapila or Prisnigarbha.

The main goal of Kardama Muni was not to just enjoy his married life but to beget exalted children who could benefit the universe. With this in mind, he first practiced austerities for many years together with his wife so both of them could become purified. Usually, people beget children just out of passion, and therefore they beget regular children who can be trained to be devotees of the Lord. However, when a couple beget children while situated in a very high level of purity, often a very elevated soul comes.

Finally, after concluding these austerities, Kardama Muni became compassionate to his emaciated wife, and spoke to her as follows:

“O respectful daughter of Svāyambhuva Manu, today I am very much pleased with you for your great devotion and most excellent loving service. Since the body is so dear to embodied beings, I am astonished that you have neglected your own body to use it on my behalf.
I have achieved the blessings of the Lord in discharging my own religious life of austerity, meditation and Kṛṣṇa consciousness. Although you have not yet experienced these achievements, which are free from fear and lamentation, I shall offer them all to you because you are engaged in my service. Now just look at them. I am giving you the transcendental vision to see how nice they are.” (3.23.6)

Through his practice of devotional service, Kardama Muni had arisen to the highest platform, obtaining love of Godhead. Now, being completely satisfied with the selfless service of his wife, he wanted to share the ultimate realization with her. Normally, it is not expected that a woman may obtain love of Godhead by just serving her husband, but if the husband is a pure devotee like Kardama Muni, this is possible, because a dedicated wife shares the results of the pious activities or the devotional service of her husband. As Prabhupada explains:

“Devahūti engaged only in the service of Kardama Muni. She was not supposed to be so advanced in austerity, ecstasy, meditation or Kṛṣṇa consciousness, but, imperceptibly, she was sharing her husband’s achievements, which she could neither see nor experience. Automatically she achieved these graces of the Lord.”
“By the grace of Kardama Muni, Devahūti experienced actual realization simply by serving. We get a similar example in the life of Nārada Muni. In his previous life, Nārada was a maidservant’s son, but his mother was engaged in the service of great devotees. He got the opportunity to serve the devotees, and simply by eating the remnants of their foodstuff and carrying out their orders he became so elevated that in his next life he became the great personality Nārada.”
“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.”

However, Devahuti had something else in mind. She was more anxious to beget a child from the sage than to obtain love of Godhead. She desired to first beget a child, and then be empowered with love of Godhead. This may sound incredibly foolish at first, but this is a natural propensity, especially for women. We can see that frequently we have the same mentality, putting other achievements ahead of the main goal of attaining perfection in Krsna Consciousness. In the case of Devahuti, there was a reason for her desire to first beget a son, because they were supposed to be blessed with an incarnation of the Lord taking birth as their son and she was anxious for that. In our case, however, it is really just foolishness.

Devahuti said:

“My dear husband, O best of brāhmaṇas, I know that you have achieved perfection and are the master of all the infallible mystic powers because you are under the protection of yoga-māyā, the transcendental nature. But you once made a promise that our bodily union should now fulfill, since children are a great quality for a chaste woman who has a glorious husband.” (SB 3.23.10)

In his purport, Srila Prabhupada mentions:

“She reminded him that for a chaste woman to have a child by a great personality is most glorious. She wanted to be pregnant, and she prayed for that. The word strī means “expansion.” By bodily union of the husband and wife their qualities are expanded: children born of good parents are expansions of the parents’ personal qualifications. Both Kardama Muni and Devahūti were spiritually enlightened. Therefore she desired from the beginning that first she be pregnant and then she be empowered with the achievement of God’s grace and love of God. For a woman it is a great ambition to have a son of the same quality as a highly qualified husband. Since she had the opportunity to have Kardama Muni as her husband, she also desired to have a child by bodily union.”

Creating the necessary facilities

Devahuti wanted a child, but there were a few obstacles to that. Devahuti’s body was emaciated due to austerities and therefore she thought it would not be attractive to her husband. She was also not in very good health. The sattvic atmosphere of the hermitage was also not very favorable for sexual life, therefore she asked her husband to make the necessary arrangements.

In our current society, the problem is usually that people are too sexually inclined and therefore they need to learn to restrict it. In Vedic societies, however, it was often the opposite, people were so sattvic that they would study the Kama-sastra, the portion of the Vedas that describes arrangements for sexual life in order to make arrangements for increase their passion and thus get into the proper state of consciousness for begetting children. Kardama Muni certainly knew this science, therefore Devahuti asked him to prepare everything, including improving her health, preparing a suitable house, etc. These are all duties of a husband.

Normally, securing a house and all the other things needed to maintain a family is not very easy for a man, but for Kardama Muni it was not a problem at all. Just by using his yogic powers, he was able to create a flying palace that not only had all necessities, including nice rooms, furniture, clothes, ornaments, different types of food, and even servants, but that could also travel to any part of the universe at will.

One could question how it can be possible that Kardama Muni could create not only material objects but also people. To understand that, it’s interesting to study the eight mystic perfections that great yogis like Kardama Muni can achieve. In essence, all these mystical perfections come into contact with the Supreme Lord in some of His forms or features, therefore pure devotees can also often achieve these powers, although they will be reluctant to use them.

The mystic powers of Kardama Muni

Krsna is the source of all mystic powers, therefore, one who is strongly connected with Krsna in any of His aspects may start exhibiting such powers, just like a bar of metal in contact with fire becomes hot and acquires the potency of burning. The point is that supernatural powers like this can easily make one proud, and thus make him fall. Yogis are generally conditioned souls, and thus they are anxious to prove themselves, but devotees are the opposite, therefore they are not anxious to acquire such powers, and are reluctant to use them even when they are naturally acquired.

These eight mystic perfections are:

1) Aṇimā-siddhi: allows one to become very small and thus enter into hidden or closed places. Just like Paramamtma can enter everywhere, a yogi in possession of this power can also enter everywhere, even inside a stone.

2) Laghimā-siddhi: Using this perfection one can become very light, and thus fly to distant places without difficulty. Once, in a TV interview after disembarking the plane, Srila Prabhupada started describing different ways this siddhi can be used for flying (using a stick, a carpet, etc.) when the reporter asked why then he was flying on American Airlines, he answered: To be one with you!

The highest perfection for this siddhi, however, is to be able to fly in space using the rays of the sun, which work like cosmic roads connecting all different parts of the universe. By this process a yogi can go from his planet to the sun, and from there reach any other part of the universe. Prabhupada mentioned on occasion that he was testing this power at night, traveling in space like the yogis.

3) Mahimā-siddhi: This perfection allows the yogi to increase his size and physical power. This mystic perfection is often used by demons while fighting their opponents. Hiranyaksa, for example, was so powerful that could assume a form that was many times bigger than our planet to fight Lord Varahadeva.

4) Prāpti-siddhi (acquisition): By this perfection, a yogi can bend space and reach any distant object. Using this power, a yogi can touch or grab objects from distant places (or even distant planets) by bending space and then reaching them by just extending his hand. He can grab a fruit from a tree thousands of kilometers away, or even touch the moon with his finger. By using this perfection one can also enter into the senses of others through the predominating deities of the senses, and thus enjoy anything they enjoy.

5) Iśitva-siddhi: By this potency, a yogi can manipulate the sub-potencies of māyā, and thus create any kind of wonderful material object. At the highest level, this perfection can be used to even create planets, or annihilate them at will. Krsna is the Supreme Controller, and by mastering his yogic perfection one becomes a smaller controller inside this universe.

6) Vaśitva-siddhi: By this power, one can interfere with another’s free will and thus bring others under his control. Just like Maya can seduce almost everyone inside this material world, by using this siddhi a yogi can do similarly. Prabhupada explains that vaśitva works like a type of hypnotism that is almost irresistible. Sometimes, people who achieve a small degree of such power become fashionable gurus or speakers who can bring masses of people under their control, and thus exploit them for their purposes. This however doesn’t have any purpose in spreading Krsna Consciousness, because devotional service implies one deciding to serve Krsna under his own free will. By using vaśitva one can also, conversely, keep himself above the control of the three modes of nature.

7) Prākāmya-siddhi: By this perfection, one can satisfy any desire he or she has under the scope of the laws of nature. He can enjoy any kind of material object, acquire any kind of material knowledge, and so on. This power of achieving desirable things reaches its highest level in the siddhi called kāmāvasāyitā.

8) Kāmāvasāyitā-siddhi: The difference between prākāmya (the previous level) and kāmāvasāyitā is that prākāmya allows one to obtain things that are within the scope of the physical laws, while kāmāvasāyitā allows one to contradict nature and do things that are ordinarily impossible. Saubhari Muni, for example, was able to change the shape of his body, becoming a young and handsome man, and then expand himself into eight forms to simultaneously marry all the eight daughters of King Māndhātā. Another yogi used this siddhi to create a tree that produced men instead of coconuts.

It seems that Kardama Muni utilized this ultimate mystical perfection to create this flying castle for Devahuti. Normally a castle can’t fly, what to say about reaching the celestial planets? Apart from the palace and the paraphernalia, he also created numerous celestial girls to serve Devahuti. Of course, this means he created the material bodies, which were then occupied by souls with corresponding mentality, but it is still an incredible feat.

As you can imagine, one can use these mystical perfections to achieve wonderful things in this material world and to enjoy his senses to the highest degree. However, these mystical perfections don’t help one to become free from Maya, and thus devotees are usually not interested in them. On the opposite, these siddhis are more like a test, a temptation that can make one fall and become a separate enjoyer of this material world instead of becoming free from it. Kardama Muni, however, being completely in control of his senses, decided to use these mystical perfections to please Devahuti.

Traveling through the universe

The chapter includes a detailed description of the opulences of the palace, which are extremely impressive, to put it mildly, with floors made of emeralds, walls made of diamonds, etc. Even Kardama Muni himself was astonished when he saw it.

However, when Devahuti saw the opulent palace, she didn’t show happiness. On the opposite, she became morose. Kardama Muni could understand the reason: After so many years of austerity, Devahuti was wearing a dirty old sari, and her hair had become entangled in knots. She was feeling unattractive and apprehensive about entering such a beautiful palace in such a state.

Kardama said:

“My dear Devahūti, you look very much afraid. First bathe in Lake Bindu-sarovara, created by Lord Viṣṇu Himself, which can grant all the desires of a human being, and then mount this airplane.” (SB 3.23.23)

When Devahuti entered the lake, she was surprised to see a house inside of it, with a thousand celestial girls ready to serve her. Just like the palace, this was all arranged by her husband by his mystic powers. The girls said with folded hands, “We are your maidservants. Tell us what we can do for you.”

“The girls, being very respectful to Devahūti, brought her forth, and after bathing her with valuable oils and ointments, they gave her fine, new, spotless cloth to cover her body.
They then decorated her with very excellent and valuable jewels, which shone brightly. Next they offered her food containing all good qualities, and a sweet inebriating drink called āsavam.
Then in a mirror she beheld her own reflection. Her body was completely freed from all dirt, and she was adorned with a garland. Dressed in unsullied robes and decorated with auspicious marks of tilaka, she was served very respectfully by the maids.” (SB 3.23.28-30)

They then decorated Devahuti with many valuable golden ornaments, and in this way, the original beauty of Devahuti was fully restored. When she thought of Kardama Muni, she immediately was transported back to the hermitage. This was again a display of Kardama’s mystic powers, being able to read Devenuti’s mind and instantly transport her alongside the maidservants using the Prāpti-siddhi.

After that, they then entered the aerial mansion and started their honeymoon trip through the celestial planets, including the different gardens that surround Mount Meru and many other celestial places.

“In that aerial mansion he traveled to the pleasure valleys of Mount Meru, which were rendered all the more beautiful by cool, gentle, fragrant breezes that stimulated passion. In these valleys, the treasurer of the gods, Kuvera, surrounded by beautiful women and praised by the Siddhas, generally enjoys pleasure. Kardama Muni also, surrounded by the beautiful damsels and his wife, went there and enjoyed for many, many years.
Satisfied by his wife, he enjoyed in that aerial mansion not only on Mount Meru but in different gardens known as Vaiśrambhaka, Surasana, Nandana, Puṣpabhadraka and Caitrarathya, and by the Mānasa-sarovara Lake.
He traveled in that way through the various planets, as the air passes uncontrolled in every direction. Coursing through the air in that great and splendid aerial mansion, which could fly at his will, he surpassed even the demigods.” (SB 3.23.39-42)

Although some great sages like Narada Muni and the four Kumaras can travel freely through the universe, conditioned souls engaged in fruitive activities, all the way up to the demigods are restricted in their freedom. Even demigods are mainly restricted to their own planets and can travel to other places only under certain limitations. By the dint of his purity and mystical perfections, however, Kardama Muni could travel through all the universe, without any restriction. Therefore, it is said that he surpassed even the demigods. This shows that even though apparently enjoying in the company of so many women, his consciousness remained pure. This is indicated by the word vyasanātyayaḥ in verse 42.

Details about the structure of the Vedic Universe

In his purport on verse 3.23.43, describing the travelling of Kardama Muni, Prabhupada gives a lot of detail about the structure of the universe according to the Vedas:

“All the planets are here described as gola, round. Every planet is round, and each planet is a different shelter, just like islands in the great ocean. Planets are sometimes called dvīpa or varṣa. This earth planet is called Bhārata-varṣa because it was ruled by King Bharata. Another significant word used in this verse is bahv-āścaryam, “many wonderful things.” This indicates that the different planets are distributed all over the universe in the eight directions, and each and every one of them is wonderful in itself. Each planet has its particular climatic influences and particular types of inhabitants and is completely equipped with everything, including the beauty of the seasons. In the Brahma-saṁhitā (5.40) it is similarly stated, vibhūti-bhinnam: on each and every planet there are different opulences. It cannot be expected that one planet is exactly like another. By God’s grace, by nature’s law, each and every planet is made differently and has different wonderful features.”

From here, we get the following pieces of information:

a) Although the different planets are often called dvīpa (island) or varṣa (tract of land), they are spheres floating in space. The usage of the word dvīpa or island is thus metaphorical, alluding to the fact that planets are like islands floating in the ocean of apace.

b) The term Bhārata-varṣa refers to our planet, which was ruled by King Bharata.

c) Planets are distributed all over the universe and each planet is different from the other, and has particular opulences and different types of inhabitants. Each planet has however conditions especially tailored to the necessities of people living there, and is in this sense complete, because it includes everything necessary for their maintenance.

In his famous letter to Swarupa Damodhara Maharaja from 1977, where he gives his final conclusions about the cosmological model offered in the Vedas, Prabhupada adds the following details:

d) The universe is like a tree, with the roots upwards, with the different planets, and stars fixed in their respective orbits.

e) There are different pathways leading from one planet to another. Some are made of made of gold others of copper, etc. These pathways that allow interplanetary travel are like the branches of the tree.

f) The whole tree, with all the planets and stars rotates around the polestar, the abode of Dhruva Maharaja, every 24 hours. This results in the passage of days and nights.

g) Simultaneously, the sun has its particular orbit, moving up and down, north and south in the sky, resulting in the passage of the seasons.

Modern astronomy uses a heliocentric model to explain the passage of days and nights as well as the seasons. In this model, the sun is in the center and the Earth goes around it. The Vedas explain the universe based on a geocentric model or, in other words, it explains the movement of the stars and the sun in the sky according to the perspective of someone looking to the sky. The Vedas describe that our planet is part of Bhu-Mandala, a much larger structure that is fixed at the middle of the universe. Bhu-Mandala is very massive and doesn’t move, instead, the sun and stars move around it. From the practical point of view, both models work and explain the passage of days and nights, seasons, etc. From the philosophical point of view, however, the model offered in the Vedas is more evolved, because it explains the metaphysical aspects of the universe, while the scientific model explains only the gross material aspects.

Dividing into nine forms

After showing the whole universe to his wife, they finally returned to the banks of the Bindu-Sarovara. In this way, Kardama Muni showed his wife that although they were previously living in a cottage on the banks of the river, they could go anywhere and do anything due to the mystic powers he gained during their long years of austerities. The austerities they performed were thus due to choice, a sacrifice for a higher purpose, and not because of poverty. Now that they were preparing to beget children and fulfill their duties in family life, they were living in an opulent palace instead. Everything was coming at the right time.

“After showing his wife the globe of the universe and its different arrangements, full of many wonders, the great yogī Kardama Muni returned to his own hermitage.
After coming back to his hermitage, he divided himself into nine personalities just to give pleasure to Devahūti, the daughter of Manu, who was eager for sex life. In that way he enjoyed with her for many, many years, which passed just like a moment.” (SB 3.23.43-44)

It’s described that the material desires of a woman are nine times stronger than a man, and on top of that Devahuti very strongly desired children, therefore Kardama Muni used again his yogic powers to divide himself into nine, in order to fully satisfy her.

He also used his powers to eliminate hunger, thirst, and any other form of discomfort, and therefore they could envoy their sexual activities for one hundred years without interruption. Although living in our planet, Kardama Muni and Devahuti were living in Satya-Yuga, and they thus enjoyed very long lifespans.

“In that aerial mansion, Devahūti, in the company of her handsome husband, situated on an excellent bed that increased sexual desires, could not realize how much time was passing.
While the couple, who eagerly longed for sexual pleasure, were thus enjoying themselves by virtue of mystic powers, a hundred autumns passed like a brief span of time.” (SB 3.23.45-46)

The power of expanding oneself into many forms is obtained only by the most powerful yogis. It allows a yogi to create copies of his material body and thus become many. However, although one can multiply his body, his consciousness remains just one. Thus he can engage his multiple bodies in a single activity, just like one may perform different movements with both hands simultaneously (like moving them independently while playing karatalas, for example). Still, one will not be able to do two completely different activities simultaneously. Dividing oneself into multiple bodies is thus more or less like having more hands, it’s an interesting trick, but it has its limitations. Normally, even the most powerful yogis can divide into up to eight forms, but Kardama Muni was so powerful that he could divide into nine to please Devahuti. As Prabhupada mentions, dividing into nine forms is the absolute maximum a yogi can achieve.

Another purpose of his dividing into nine forms was that he wanted to generate many children at the same time. The Lord had blessed him to beget nine daughters, and he decided to divide himself into nine forms, impregnate Devahuti nine times and thus beget nine daughters at a single time. This was another exhibition of Kardama’s power.

In our age, begetting a child is a very long and complicated process. The pregnancy lasts for nine months and the children take time to grow, during which they demand a lot of care. This is a consequence of the gross type of bodies we have in our age, which is in turn a result of our low level of consciousness.

The process of generating children in Satya-yuga, as well as in the celestial planets is different. The pregnancy is very quick, and once born the children grow very fast, quickly attaining the form of a youth. This is possible because their bodies are much more subtle, or refined, and thus they don’t need to pass through a long process of growth and development like the children of our age. The elevated soul who takes birth in such bodies doesn’t forget their past lives like us, and thus they can immediately speak and show other abilities without having to learn from zero, like in our case. It’s a completely different grade of existence.

In the case of Kardama Muni and Devahuti, their daughters were born later in the same day and quickly grew into girls of marriage age:

“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 3.23.48)

Kardama Muni prepares to take Sannyasa

After begetting their children, Kardama Muni prepared to go to the forest, as previously agreed, which naturally made Devahuti apprehensive:

“My lord, you have fulfilled all the promises you gave me, yet because I am your surrendered soul, you should give me fearlessness too.
My dear brāhmaṇa, as far as your daughters are concerned, they will find their own suitable husbands and go away to their respective homes. But who will give me solace after your departure as a sannyāsī?” (SB 3.23.51-52)

In this way, Devahuti asked Kardama Muni to stay for a little more time until they had a grown-up son who could instruct her in the spiritual science after her husband left for the forest, relieving her anxieties.

Srila Prabhupada summarizes the whole situation in his purport:

“A householder is not expected to remain at home for all his days. After getting his sons and daughters married, a householder can retire from household life, leaving his wife in the charge of the grown-up sons. That is the social convention of the Vedic system. Devahūti is indirectly asking that in his absence from home there be at least one male child to give her relief from her anxieties. This relief means spiritual instruction. Relief does not mean material comforts. Material comforts will end with the end of the body, but spiritual instruction will not end; it will go on with the spirit soul. Instruction in spiritual advancement is necessary, but without having a worthy son, how could Devahūti advance in spiritual knowledge? It is the duty of the husband to liquidate his debt to his wife. The wife gives her sincere service to the husband, and he becomes indebted to her because one cannot accept service from his subordinate without giving him something in exchange. The spiritual master cannot accept service from a disciple without awarding him spiritual instruction. That is the reciprocation of love and duty. Thus Devahūti reminds her husband, Kardama Muni, that she has rendered him faithful service. Even considering the situation on the basis of liquidating his debt toward his wife, he must give a male child before he leaves. Indirectly, Devahūti requests her husband to remain at home a few days more, or at least until a male child is born.”

Before, Devahuti was desirous of children and thus she was not able to accept the pure love of Godhead that Kardama Muni wanted to transmit to her. However, now that this phase of their lives was finished, Devahuti automatically gained spiritual realization as a result of all her previous austerities and was ready to perfect her spiritual practice. She said:

“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)

The birth of Kapila Muni

Kardama Muni then revealed to Devahuti that, as a result of her devotional service, the Lord was going to soon take birth as her son and teach her transcendental knowledge, helping her to become free from all material contamination and finally attain pure love of Godhead. More than that, He would make both his parents glorious by distributing the knowledge of Sāṅkhya-yoga and thus benefiting the whole universe.

He stayed for some more time with Devahuti, and during this time engaged her in worship of the Lord. Finally, after many years, the Lord finally appeared. It is described that he came from Devahuti in the most glorious way, just like a fire comes out of wood in a sacrifice.

Due to the birth of the Lord, the demigods showered flowers from the sky, and everyone became satisfied in their minds. Brahma then appeared, together with Marīci and other sages. He said:

“My dear son Kardama, since you have completely accepted my instructions without duplicity, showing them proper respect, you have worshiped me properly. Whatever instructions you took from me you have carried out, and thereby you have honored me.” (SB 3.24.12)

He then instructed him to give his daughters in marriage to the great sages, so the population of the universe could be increased:

“All your thin-waisted daughters are certainly very chaste. I am sure they will increase this creation by their own descendants in various ways.
Therefore, today please give away your daughters to the foremost of the sages, with due regard for the girls’ temperaments and likings, and thereby spread your fame all over the universe.”

Following the order of Brahma, Kardama Muni married Kalā to Marīci, Anasūyā, to Atri, Śraddhā to Aṅgirā, Havirbhū to Pulastya, Gati to Pulaha, Kriyā to Kratu, Khyāti to Bhṛgu, Arundhatī to Vasiṣṭha and Śānti to Atharvā. These were all sons of Brahma.

Before, Ākūti had married Ruci, Devahūti married Kardama and Prasūti married Daksha. Now, the other sons of Brahma got married.

It’s interesting to note that Brahma already populated the universe in the previous steps of the creation. By the time Kardama Muni traveled through the universe on their honeymoon, the universe was already populated by the work of Brahma and also Daksa, who had already been married for a long time. The main function of the other sons of Brahma was not to just generate population but to generate some specially qualified children, who would perform great feats and help to elevate the other inhabitants of the universe.

For example, Ruci and Ākūti begot Yajña, another incarnation of the Lord. Marici became the father of the father of Kasyapa, who would later repopulate the universe after the devastation at the end of the 5th manvantara, Daksa and Prasūti begot 16 extremely qualified daughters, one of who gave birth to Nara-Nārāyaṇa ṛṣi, and so on.

Brahma then spoke about Kapila:

“O Kardama, I know that the original Supreme Personality of Godhead has now appeared as an incarnation by His internal energy. He is the bestower of all that is desired by the living entities, and He has now assumed the body of Kapila Muni.
By mystic yoga and the practical application of knowledge from the scriptures, Kapila Muni, who is characterized by His golden hair, His eyes just like lotus petals and His lotus feet, which bear the marks of lotus flowers, will uproot the deep-rooted desire for work in this material world.” (SB 3.24.16-17)

He also said a few words to Devahuti:

“Lord Brahmā then told Devahūti: My dear daughter of Manu, the same Supreme Personality of Godhead who killed the demon Kaiṭabha is now within your womb. He will cut off all the knots of your ignorance and doubt. Then He will travel all over the world.
Your son will be the head of all the perfected souls. He will be approved by the ācāryas expert in disseminating real knowledge, and among the people He will be celebrated by the name Kapila. As the son of Devahūti, He will increase your fame.” (SB 3.24.18-19)

Kardama Muni is blessed by the Lord

After speaking, Brahma went back to his abode, while his sons stayed for some time for the marriages to be celebrated. After everything was done, they went back to their respective hermitages with their wives,

Kardama Muni then approached Lord Kapila in a secluded place and offered prayers to Him. He addressed the Lord, asking that, having now fulfilled his duties in family life he could be blessed to accept the renounced order of life. Kardama Muni wanted to wander around free from all material entanglements, carrying the Lord in his heart.

Lord Kapila then explained the reasons for his advent. He came to explain the Sāṅkhya system, which helps one to understand the nature of this material world and become free from material desires, realizing his original position as an eternal servant of Krsna. This system had been transmitted in the past, but the knowledge had been lost, therefore the Lord had come to again transmit it for the benefit of the great sages and all human beings.

He then blessed Kardama by saying:

“Now, being sanctioned by Me, go as you desire, surrendering all your activities to Me. Conquering insurmountable death, worship Me for eternal life.
In your own heart, through your intellect, you will always see Me, the supreme self-effulgent soul dwelling within the hearts of all living entities. Thus you will achieve the state of eternal life, free from all lamentation and fear.
I shall also describe this sublime knowledge, which is the door to spiritual life, to My mother, so that she also can attain perfection and self-realization, ending all reactions to fruitive activities. Thus she also will be freed from all material fear.” (SB 3.24.38-40)

After the departure of Kardama Muni, Kapila stayed at home to instruct His mother Devahuti on the path of self-realization, transmitting the theistic Sankhya philosophy that is explained in the remaining chapters of the third canto. As Prabhupada explains in several passages, there are two versions of the Sankhya philosophy. The original version, transmitted by Lord Kapila has the goal of connecting us with the Lord and is found in the pages of the Srimad Bhagavatam. The other is the atheistic version transmitted by the impostor Kapila who came in the later stages of the previous Dvapara-yuga. By the time of the appearance of Vyasadeva, this atheistic Sankhya had replaced the original philosophy of Kapila, and Vyasadeva dedicated an entire section of the Vedanta Sutra to clear the confusion by defeating it.

It is described that Kardama Muni traveled over the Earth as a sannyasi, giving up all forms of material association or security and all forms of fruitive activities. By fully fixing his mind in the Supreme Lord, he gradually became free from false ego, identifying with his eternal nature as a soul. Completely free from material duality he became equal to everyone, seeing everyone as the spirit soul, and not as the body. Internally he became completely calm, like the ocean when not agitated by waves.

Completely free from conditioned life, he became situated in the Self, internally performing devotional service to the Supreme Lord, seeing Him present not only in his heart but in everyone’s heart. Indeed, he could see that no one was separated from Him. In this way, completely free of both attraction and aversion to material objects, as a result of his pure devotional service, Kardama Muni returned back home, back to Godhead.

One could question why Kardama Muni left home to search for the Lord, if the Lord was right there, having appeared as his son. There are several reasons for that. One was that Kardama Muni was in dasya-rasa, and therefore his relationship with the Lord was as a servitor, and not as a father. It would be unnatural for him to stay at home taking care of the Lord as a son. A second reason was that just like the daughters, Kapila Muni quickly grew into adult age, and therefore, having an adult son was proper for him to leave home and take Sannyasa, as it was previously agreed in his talks with Manu. This was his duty according to the scriptures, and it was important that he would follow it, giving a good example to future generations. A third reason was that was the way it was supposed to happen as part of the pastime. Kapila was supposed to instruct his mother in the Sankhya philosophy after Kardama left home. If he would hang around for more time, it would disturb that.