Shloka 20

Kapila on Liberation: Detachment, Devotional Discipline, and the Soul’s Aloofness from the Guṇas

Devanagari script

क्‍वचित्तत्त्वावमर्शेन निवृत्तं भयमुल्बणम् । अनिवृत्तनिमित्तत्वात्पुन: प्रत्यवतिष्ठते ॥ २० ॥

Transliteration

kvacit tattvāvamarśena nivṛttaṁ bhayam ulbaṇam anivṛtta-nimittatvāt punaḥ pratyavatiṣṭhate

Translation

Even if the terrible fear of bondage is dispelled by inquiry into the tattvas, it can arise again, for its cause has not been ended.

Synonyms

• क्वचित्: sometimes
• क्वचित्: अधिकरण (Adhikaraṇa: locative sense)
• Type: Indeclinable
• Root: क्वचित् (अव्यय)
• Form: अव्यय, देश/कालवाचक-अव्यय (adverb: sometimes/at some time)

• तत्त्व-अवमर्शेन: by reflection on truth
• तत्त्व-अवमर्शेन: करण (Karaṇa: instrument)
• Type: Noun
• Root: तत्त्व (प्रातिपदिक) + अवमर्श (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/करण), एकवचन; समासः षष्ठी-तत्पुरुषः (तत्त्वस्य अवमर्शः)

• निवृत्तम्: ceased, withdrawn
• निवृत्तम्: कर्म-विशेषण (object qualifier)
• Type: Adjective
• Root: नि-√वृत् (धातु) (क्त/कृदन्त)
• Form: क्त-प्रत्ययान्त कृदन्त (past passive participle), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘भयम्’ इति विशेष्यस्य विशेषणम्

• भयम्: fear
• भयम्: कर्ता (Karta: subject)
• Type: Noun
• Root: भय (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st), एकवचन

• उल्बणम्: intense, formidable
• उल्बणम्: कर्ता-विशेषण (subject qualifier)
• Type: Adjective
• Root: उल्बण (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘भयम्’ इति विशेष्यस्य विशेषणम्

• अनिवृत्त-निमित्तत्वात्: because the cause is not removed
• अनिवृत्त-निमित्तत्वात्: अपादान (Apādāna: cause/source)
• Type: Noun
• Root: अनिवृत्त (नि-√वृत् धातु, क्त कृदन्त) + निमित्त (प्रातिपदिक) + त्व (प्रत्यय)
• Form: नपुंसकलिङ्ग, पञ्चमी (5th/अपादान), एकवचन; समासः कर्मधारय/तत्पुरुष-प्रायः ‘अनिवृत्तं निमित्तम्’ → ‘अनिवृत्त-निमित्त’ + ‘त्व’ (भाववाचक)

• पुनः: again
• पुनः: क्रियाविशेषण (adverbial)
• Type: Indeclinable
• Root: पुनः (अव्यय)
• Form: अव्यय, क्रियाविशेषण (adverb)

• प्रत्यवतिष्ठते: returns, re-establishes itself
• प्रत्यवतिष्ठते: क्रिया (Kriyā: verbal predicate)
• Type: Verb
• Root: प्रति-अव-√स्था (धातु)
• Form: लट्-लकार (present), प्रथमपुरुष (3rd person), एकवचन, आत्मनेपद

Purport

Material bondage is caused by putting oneself under the control of matter because of the false ego of lording it over material nature. Bhagavad-gītā (7.27) states, icchā-dveṣa-samutthena. Two kinds of propensities arise in the living entity. One propensity is icchā, which means desire to lord it over material nature or to be as great as the Supreme Lord. Everyone desires to be the greatest personality in this material world. Dveṣa means “envy.” When one becomes envious of Kṛṣṇa, or the Supreme Personality of Godhead, one thinks, “Why should Kṛṣṇa be the all and all? I’m as good as Kṛṣṇa.” These two items, desire to be the Lord and envy of the Lord, are the beginning cause of material bondage. As long as a philosopher, salvationist or voidist has some desire to be supreme, to be everything, or to deny the existence of God, the cause remains and there is no question of his liberation.

Characters & Entities

• Kapila
• Devahūti

FAQs

What does the Srimad Bhagavatam say about fear returning even after spiritual insight?

This verse explains that fear may temporarily subside through tattva-vicāra (reflection on truth), but it returns if the underlying causes (nimitta)—deep impressions, attachments, and misidentification—are not removed.

Why did Kapiladeva say this to Devahuti?

Kapiladeva is teaching Devahūti that mere intellectual clarity can give relief, but lasting freedom requires uprooting the roots of bondage—so the mind does not relapse into fear.

Practical application of this teaching in modern life?

Insight alone may calm anxiety briefly; lasting change comes from addressing root triggers—reducing harmful attachments, disciplining habits, and grounding the mind in steady spiritual practice (sādhana) so fear does not reassert itself.