Kapila then dilated on âgavataPurâthe relations between Purusha and Prakriti, using the illustration of the sun reflected on water and re-reflected on the wall. He showed how Mukti could be attained by discrimination of Prakriti and Purusha -- the seer and the seen.
Devahûti asked how Mukti was possible when Prakriti and Purusha were eternally co-existent, and inter-dependent in manifestation. A man might for a time realize that the Purusha was free from the fears of relativity, but his Karma had connected him with the Gunas and the fears would recur as the ultimate cause could not be removed. Kapila replied, "By unselfish performance of duties, by purification of mind, by intense Bhakti in Bhagavân fostered by the recital of His glory, by wisdom based on the knowledge of the Tatvas, by strong dispassion, by austere yoga, by intense concentration on Âtmâ, Prakriti becomes daily subdued and it is finally consumed, even as the wood is consumed by its own fire, caused by constant friction. Given up as already enjoyed and constantly found fault with, Prakriti does no harm to the Purusha centred in Self. Dreams do harm in sleep. But when a man wakes up, they lose all power to injure, as they are then found to be dreams only."
Kapila then explained the Ashtânga Yoga of Patanjali, as adapted to Bhakti and gave a graphic description of Vishnu as the object of meditation.
He then explained Bhakti Yoga. Bhakti Yoga is either Saguna or Nirguna. As Saguna it is either Satvika, Râjasika or Tamasika.
Nirguna Bhakti Yoga is that in which the mind runs towards Bhagavân, even as the Ganges runs towards the Sea, with a constant spontaneous flow. The Devoted spurn Sâlokya, Sârshti, Sâmipya, Sârûpya and Sâyujya union[1] even when offered to them and they prefer to serve Bhagavân ever and ever. Compassion and friendliness to all beings are the essential qualifications of the Devoted. They must be humble, respectful and self controlled. They must pass their days in hearing and reciting the glory of Bhagavân.
Kapila then described in vivid terms the life and death of a man of the world and his passage after death to Yâma Loka. He described the rebirth and went through every detail of foetal existence. The foetus acquires consciousness in the seventh month and gets a recollection of previous births. This recollection is lost on being born.