Devahuti - I Poem by C. P. Sharma

When Muni Kardam1
Left for forest to live as recluse
After Devahuti2 had given birth to
Nine daughters3,
All married to sages, and
A son, Kapila Muni4,
Who propounded Samkhya5;
She asked Kapil Muni
What she got?
What was her fate?
How could she rid of bondages?

Kapila, by now a Vedic Sage
Revealed the secret of Salvation6 thus:
This body is perishable, never free
The soul is immortal, it’s ever free
Connecting the two is our mind
That binds or liberates
Connecting with the body
As a slave you grieve
Connecting with the soul
Redeem and live in bliss

Notes:
Source: Mainly Wikipedia
1Kardama, Brahma’s son, was a great yogi and a sage. Prompted by Brahma to create progeny, he engaged himself with severe penance for a thousand years on the banks of the Saraswati to reach his aspiration through His grace. He was married to Devahuti under only one condition, that the moment a son is born to them, who will be a ray of Lord Vishnu, Kardama will go away and undisturbed perform penance for self-realization.

2Devahuti, daughter of Manu and Shatrupa, mother of nine daughters and Kapila Muni was married to Kardam Muni, who left for forest after the birth of Kapila to lead an ascetic life.

3After many years of penance nine girls were born to Kardama and Devahuti who were beautiful and virtuous maidens: Kalaa married to Mareechi , Anusooya married to Atri Rishi, Shraddhaa married to Angiraa, Havirbhoo married to Pulastya, Gati married to Pulah, Kriyaa married to Kratu, Arundhatee (Oorja) married to Vashishth, Chitti married to Atharvaa, and Khyaati married to Bhrigu. 

4Details about sage Kapila's life are described in Book 3 of the Bhagavata Purana. His parents were Kardama Muni and Devahuti. He was also the brother and teacher of Anusuya. Kapila is considered an incarnation of the supreme-being Vishnu and listed as such in the list of incarnations in Bhagavata Purana. After his father left home, Kapila instructed his mother, Devahuti in the philosophy of yoga and devotional worship enabling her to achieve liberation (moksha) . 

5The idea of evolution in Samkhya revolves around the interaction of Prakriti and Purusha. Prakriti remains unmanifested as long as the three gunas are in equilibrium. This equilibrium of the gunas is disturbed when Prakriti comes into proximity with consciousness or Purusha. The disequilibrium of the gunas triggers an evolution that leads to the manifestation of the world from an unmanifested Prakriti. The metaphor of movement of iron in the proximity of a magnet is used to describe this process.
Some evolutes of Prakriti can cause further evolution and are labelled evolvents. For example, intellect while itself created out of Prakriti causes the evolution of ego-sense or ahamkara and is therefore an evolvent. While, other evolutes like the five elements do not cause further evolution. It is important to note that an evolvent is defined as a principle which behaves as the material cause for the evolution of another principle. So, in definition, while the five elements are the material cause of all living beings, they cannot be called evolvents because living beings are not separate from the five elements in essence.
The intellect is the first evolute of prakriti and is called mahat or the great one. It causes the evolution of ego-sense or self-consciousness. Evolution from self-consciousness is affected by the dominance of gunas. So dominance of sattva causes the evolution of the five organs of perception, five organs of action and the mind. Dominance of tamas triggers the evolution of five subtle elements– sound, touch, sight, taste, smell from self-consciousness. These five subtle elements are themselves evolvents and cause the creation of the five gross elements space, air, fire, water and earth. Rajas is cause of action in the evolutes. Purusha is pure consciousness absolute, eternal and subject to no change. It is neither a product of evolution, nor the cause of any evolute.
Evolution in Samkhya is thought to be purposeful. The two primary purposes of evolution of Prakriti are the enjoyment and the liberation of Purusha. 

6Samkhya considers ignorance (avidyā) is regarded as the root cause of this suffering and bondage (Samsara) . Samkhya offers a way out of this suffering by means of discriminative knowledge (viveka) . Such knowledge that leads to mokṣa (liberation) involves the discrimination between Prakriti (avyakta-vyakta) and Puruṣa (jña) .
Puruṣa, the eternal pure consciousness, due to ignorance, identifies itself with products of Prakriti such as intellect (buddhi) and ego (ahamkara) . This results in endless transmigration and suffering. However, once the realization arises that Puruṣa is distinct from Prakriti, the Self is no longer subject to transmigration and absolute freedom (kaivalya) arises.
Other forms of Samkhya teach that Mokṣa is attained by one's own development of the higher faculties of discrimination achieved by meditation and other yogic practices. Moksha is described by Samkhya scholars as a state of liberation, where Sattva guna predominates.