O Vidura! Meditating on her son Kapila, the Supreme Lord, she quickly became detached from that opulent house.

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O Vidura! Meditating on her son Kapila, the Supreme Lord, she quickly became detached from that opulent house.

This describes the result of meditating on the Lord separation.

|| 3.33.23 ||

dhyāyatī bhagavad-rūpaṁ

yad āha dhyāna-gocaram

sutaḥ prasanna-vadanaṁ

samasta-vyasta-cintayā

She meditated on the form of the Supreme Lord, the worthy object of meditation, with smiling face, whom her son had described, thinking of his whole form and its parts.

Grieving in separation, my mind cannot give up seeing the Lord as my son. Going to a solitary place for a moment, concentrating my mind, giving up the idea of my son, I will practice meditation as Kapila taught me. The verse describes that practice. She meditated on the form of the Supreme Lord. The sentence continues till verse 26.  

|| 3.33.24-25 ||

bhakti-pravāha-yogena

vairāgyeṇa balīyasā

yuktānuṣṭhāna-jātena

jñānena brahma-hetunā

viśuddhena tadātmānam

ātmanā viśvato-mukham

svānubhūtyā tirobhūta-

māyā-guṇa-viśeṣaṇam

brahmaṇy avasthita-matir

bhagavaty ātma-saṁśraye

nivṛtta-jīvāpattitvāt

kṣīṇa-kleśāpta-nirvṛtiḥ

By bhakti-yoga which flows like a current, by strong renunciation produced from proper practice of bhakti, by knowledge causing realization of the Lord, by purity of mind, she saw the Supreme Lord, who pervades all direction and is devoid of material qualities through personal realization. Her mind became fixed in Brahman, Bhagavān and Paramātmā, and she attained bliss and destruction of suffering because of destroying saṁsāra.

Bhakti-pravāha-yogena means “by the method of bhakti, which is like a current.” She meditated on the Lord by bhakti and by strong detachment produced from bhakti’s proper performance. Or regulated performance can mean the following:

yuktāhāravihārasya yuktaceṣṭasya karmasu

yuktasvapnāvabodhasya yogo bhavati duḥkhahā

If one has regulated eating, regulated walking, regulated use of organs in material and spiritual activities, regulated sleep and regulated waking, his yoga destroys all suffering. BG 6.17

She meditated with strong detachment produced from regulated habits of yoga. She meditated with jñāna which causes realization of Brahman (brahma-hetunā). This actually means knowledge which causes pure bhakti, not knowledge which produces realization of the one impersonal Brahman. She meditated with a pure mind, since it was beyond the guṇas. She saw (this word should be supplied) the svarūpa (tad ātmānam) of the Supreme Lord, whose face is in ten directions (viśvato mukham), and which was devoid of the material guṇas, by her realization (svānubhūtyā).

Her mind then became fixed in the Brahman, in Bhagavān (brahmaṇi bhagavati ), and in Paramātmā, the shelter of the jīvas (ātma-saṁśraye). The goals of the jñānī, the devotee and the yogī are listed in order. She fixed her mind on the full svarūpa, the aṅgī, which contains Brahman, Bhagavān, and Paramātmā.

In the phrase bhakti-pravāha-yogena, the word pravāha (current) indicates the type of bhakti mentioned in the following verse:

mad-guṇa-śruti-mātreṇa mayi sarva-guhāśaye

mano-gatir avicchinnā yathā gaṅgāmbhaso 'mbudhau

lakṣaṇaṁ bhakti-yogasya nirguṇasya hy udāhṛtam

ahaituky avyavahitā yā bhaktiḥ puruṣottame

Because the mind flows continuously to me, the Supreme Lord residing in the hearts of all people, just by hearing about my qualities, just as the Gaṅgā flows to the ocean, it is said that quality of bhakti beyond the guṇas is that bhakti which is devoid of other results other than bhakti and is unobstructed by other processes. SB 3.29.11-12

She thus attained characteristics which indicate bhāva-bhaktai. Excluding the third level in jñāna of merging tvam and tat, the jñānīs’ knowledge of tvam and tat (you and that) becomes suitable for the devotees as knowledge of the worshipper and the worshipped--knowledge of the devotee and the Lord. Bhakti-rasāmṛta-sindhu says jñāna-vairāgyayor bhakti-praveśāyopayogitā: jñāna and vairāgya a somewhat suitable at the beginning of bhakti. The seventh level of the aṣṭāṅga-yogīs, dhyāna or meditation of the yogīs, becomes most suitable for the devotees as the third item of the nine types of bhakti (smaraṇam). For Devahūti, taking the jñāna of the jñānīs and the meditation of the yogīs, according to the idea that “the swan eats the essence in all things” she followed those practices, since they were included in bhakti. Thus it is said that she used jñaṇa (jñānena brahmahetunā), and in verse 23, it was said that she used meditation (dhyāna-gocaraṁ sutaḥ).

Then, the secondary symptoms produced by bhakti are described as was already mentioned:

jarayaty āśu yā kośaṁ nigīrṇam analo yathā

That bhakti quickly destroys the subtle body, just as the digestive fire consumes food. SB 3.25.33

Because she attained the condition of destroying the calamity of the jīvātmā (nivṛtta-jīvāpattitvāt), which means ignorance (held in the subtle body), all suffering was destroyed, and consequently she felt bliss. Or because of being the Lord’s mother, she was by nature free from ignorance. Thus the statement merely indicates a condition in the spiritual world as in statements such as ayam ātmā apahata-pāpma: the soul is without sin. (Subāla Upaniṣad)

|| 3.33.27 ||

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