So Devahūti is accepting, or accepted, her son Kapiladeva as guru, and now he (she) is placing the problem and how to solve it. So to go to guru means to solve the material problem. Not temporary problem, "I have got some disease. Give me some mantra so that I may cure," or "I am in poverty. Give me some mantra where I can get money." Not like that. "To deliver me from the sammoha, illusion, ahaṁ mameti (SB 5.5.8)."
This material life is sammoha, ahaṁ mameti. Atha . . . the material life begins: puṁsaḥ striyā mithunī-bhāvam etat (SB 5.5.8). This material life is described in four lines. What is this material life? Now, puṁsaḥ striyā mithunī-bhāvam etam. Etat, this material life, is nothing but an attraction of sex. Puṁsam striyā. The man is after woman, and woman is after man. This is material life, beginning. Everywhere, not only human society. Even in bird society, dog society, cat society or demigods' society—everywhere you'll see the sex attraction. Puṁsaḥ striyā mithunī-bhāvam etaṁ tayor mitho hṛdaya-granthim āhuḥ. And . . . they are seeking, and as soon as they are joined together to satisfy the sex desire, their the, I mean to say, attraction becomes more and more tight. Then ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti (SB 5.5.8). So as soon as they are combined, they require one house or apartment or cottage or nest. Something must be private. Ataḥ gṛha-kṣetra. Then to work, to earn livelihood, one must have some land. Either you construct skyscraper building or till it for get some food grain. Ataḥ gṛha-kṣetra, suta. Then without children, married life is frustrated. Putra-hīnaṁ gṛhaṁ śūnyam. Married life without children is void. Vidya hīnaṁ jīvanaṁ śūnyam. If one is not educated, his life is vacate, or vacant. Vidya hīnaṁ jīvanaṁ śūnyaṁ diśaḥ śūnyā deva abāndhavāḥ. And if you go to some foreign country, if there is no deva, temple, God's temple, or friend, that is also useless. And putra-hīnaṁ gṛhaṁ śūnyam. And if you have no children, the so-called married life is also void. And sarva-śūnyā daridratā. And if you are poor, in poverty, then everything is zero. Even if you have got a wife, or even if you have got education, even you have got friend, everything is . . . that is Cāṇakya Paṇḍita's advice.
So this family life is attraction. Gṛha-kṣetra, then suta, children. Then āpta, relatives. In this way, janasya moho 'yam ahaṁ mameti, he becomes entangled in this material life. But that is moha. That is not fact. It is moha in this sense, because we have to change this body. In this body I have created something, gṛha-kṣetra-sutāpta-vittaiḥ, and at the time of death, as Kṛṣṇa says, mṛtyuḥ sarva-haraś ca aham. Kṛṣṇa takes away everything as death. Your gṛha, your house, your land, your wife, your children, your friend, your reputation—everything is taken away. And then you have to begin another life. Tathā dehāntara-prāptiḥ (BG 2.13). You are not dead. You are living eternally. Na hanyate hanyamāne śarīre (BG 2.20). This body is finished, you have to accept another body. And that you do not know what kind of body you'll get. There are so many bodies. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati (Padma Purāṇa): 8,400,000 forms of body. So you have to enter some of the, some of them, one of them. So in this way our life is going on. But temporarily, if we are situated in a position, "This is my wife, this is my children, this is my house, this is my country, this is my nation, this is my, mine . . ." Ahaṁ mameti. This illusion. You'll not be allowed to stay in these circumstances of ahaṁ mameti. That's a fact. Everything will be taken away. But we are attached to this. This is material life.