Śrīmad Bhāgavatam |Canto 6 Chapter 15
The Saints Nārada and Aṅgirā Instruct King Citraketu
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; ūcatuḥ — they spoke; mṛtaka — the dead body; upānte — near; patitam — fallen; mṛtaka-upamam — exactly like another dead body; śoka-abhibhūtam — very much aggrieved by lamentation; rājānam — to the King; bodhayantau — giving instruction; sat-uktibhiḥ — by instructions that are factual, not temporary.
Śrī Śukadeva Gosvāmī said: While King Citraketu, overcome by lamentation, lay like a dead body at the side of the dead body of his son, the two great sages Nārada and Aṅgirā instructed him about spiritual consciousness as follows.
ko ’yaṁ syāt tava rājendra
bhavān yam anuśocati
tvaṁ cāsya katamaḥ sṛṣṭau
puredānīm ataḥ param
kaḥ — who; ayam — this; syāt — is; tava — to you; rāja-indra — O best of kings; bhavān — Your Lordship; yam — whom; anuśocati — laments over; tvam — you; ca — and; asya — to him (the dead boy); katamaḥ — who; sṛṣṭau — in the birth; purā — previously; idānīm — at this time, at the present; ataḥ param — and hereafter, in the future.
O King, what relationship does the dead body for which you lament have with you, and what relationship do you have with him? You may say that you are now related as father and son, but do you think this relationship existed before? Does it truly exist now? Will it continue in the future?
yathā prayānti saṁyānti
tathā kālena dehinaḥ
yathā — just as; prayānti — move apart; saṁyānti — come together; srotaḥ-vegena — by the force of waves; bālukāḥ — the small particles of sand; saṁyujyante — they are united; viyujyante — they are separated; tathā — similarly; kālena — by time; dehinaḥ — the living entities who have accepted material bodies.
O King, as small particles of sand sometimes come together and are sometimes separated due to the force of the waves, the living entities who have accepted material bodies sometimes come together and are sometimes separated by the force of time.
yathā dhānāsu vai dhānā
bhavanti na bhavanti ca
evaṁ bhūtāni bhūteṣu
yathā — just as; dhānāsu — through seeds of paddy; vai — indeed; dhānāḥ — grains; bhavanti — are generated; na — not; bhavanti — are generated; ca — also; evam — in this way; bhūtāni — the living entities; bhūteṣu — in other living entities; coditāni — impelled; īśa-māyayā — by the potency or power of the Supreme Personality of Godhead.
When seeds are sown in the ground, they sometimes grow into plants and sometimes do not. Sometimes the ground is not fertile, and the sowing of seeds is unproductive. Similarly, sometimes a prospective father, being impelled by the potency of the Supreme Lord, can beget a child, but sometimes conception does not take place. Therefore one should not lament over the artificial relationship of parenthood, which is ultimately controlled by the Supreme Lord.
vayaṁ ca tvaṁ ca ye ceme
janma-mṛtyor yathā paścāt
prāṅ naivam adhunāpi bhoḥ
vayam — we (the great sages and the ministers and adherents of the King); ca — and; tvam — you; ca — also; ye — who; ca — also; ime — these; tulya-kālāḥ — assembled at the same time; cara-acarāḥ — moving and not moving; janma — birth; mṛtyoḥ — and death; yathā — just as; paścāt — after; prāk — before; na — not; evam — thus; adhunā — at present; api — although; bhoḥ — O King.
O King, both you and we — your advisers, wives and ministers — as well as everything moving and not moving throughout the entire cosmos at this time, are in a temporary situation. Before our birth this situation did not exist, and after our death it will exist no longer. Therefore our situation now is temporary, although it is not false.
bhūtair bhūtāni bhūteśaḥ
sṛjaty avati hanti ca
anapekṣo ’pi bālavat
bhūtaiḥ — by some living beings; bhūtāni — other living entities; bhūta-īśaḥ — the Supreme Personality of Godhead, the master of everything; sṛjati — creates; avati — maintains; hanti — kills; ca — also; ātma-sṛṣṭaiḥ — who are created by Him; asvatantraiḥ — not independent; anapekṣaḥ — not interested (in creation); api — although; bāla-vat — like a boy.
The Supreme Personality of Godhead, the master and proprietor of everything, is certainly not interested in the temporary cosmic manifestation. Nonetheless, just as a boy at the beach creates something in which he is not interested, the Lord, keeping everything under His control, causes creation, maintenance and annihilation. He creates by engaging a father to beget a son, He maintains by engaging a government or king to see to the public’s welfare, and He annihilates through agents for killing, such as snakes. The agents for creation, maintenance and annihilation have no independent potency, but because of the spell of the illusory energy, one thinks himself the creator, maintainer and annihilator.
dehena dehino rājan
dehād deho ’bhijāyate
bījād eva yathā bījaṁ
dehy artha iva śāśvataḥ
dehena — by the body; dehinaḥ — of the father possessing a material body; rājan — O King; dehāt — from the body (of the mother); dehaḥ — another body; abhijāyate — takes birth; bījāt — from one seed; eva — indeed; yathā — just as; bījam — another seed; dehī — a person who has accepted a material body; arthaḥ — the material elements; iva — like; śāśvataḥ — eternal.
As from one seed another seed is generated, O King, so from one body [the body of the father], through another body [the body of the mother], a third body is generated [the body of a son]. As the elements of the material body are eternal, the living entity who appears through these material elements is also eternal.
yathā vastuni kalpitaḥ
deha — of this body; dehi — and the proprietor of the body; vibhāgaḥ — the division; ayam — this; aviveka — from ignorance; kṛtaḥ — made; purā — from time immemorial; jāti — of the class or caste; vyakti — and the individual; vibhāgaḥ — division; ayam — this; yathā — just as; vastuni — in the original object; kalpitaḥ — imagined.
Divisions of generalization and specification, such as nationality and individuality, are the imaginations of persons who are not advanced in knowledge.
evam āśvāsito rājā
vimṛjya pāṇinā vaktram
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; evam — thus; āśvāsitaḥ — being enlightened or given hope; rājā — the King; citraketuḥ — Citraketu; dvija-uktibhiḥ — by the instructions of the great brāhmaṇas (Nārada and Aṅgirā Ṛṣi); vimṛjya — wiping off; pāṇinā — by the hand; vaktram — his face; ādhi-mlānam — shriveled due to lamentation; abhāṣata — spoke intelligently.
Śrī Śukadeva Gosvāmī continued: Thus enlightened by the instructions of Nārada and Aṅgirā, King Citraketu became hopeful with knowledge. Wiping his shriveled face with his hand, the King began to speak.
kau yuvāṁ jñāna-sampannau
mahiṣṭhau ca mahīyasām
gūḍhāv iha samāgatau
śrī-rājā uvāca — King Citraketu said; kau — who; yuvām — you two; jñāna-sampannau — fully developed in knowledge; mahiṣṭhau — the greatest; ca — also; mahīyasām — among other great personalities; avadhūtena — of the liberated wandering mendicants; veṣeṇa — by the dress; gūḍhau — disguised; iha — in this place; samāgatau — arrived.
King Citraketu said: You have both come here dressed like avadhūtas, liberated persons, just to cover your identities, but I see that of all men, you are the most elevated in awareness. You know everything as it is. Therefore you are the greatest of all great personalities.
caranti hy avanau kāmaṁ
caranti — wander; hi — indeed; avanau — on the surface of the world; kāmam — according to desire; brāhmaṇāḥ — the brāhmaṇas; bhagavat-priyāḥ — who are also Vaiṣṇavas, very dear to the Personality of Godhead; mā-dṛśām — of those like me; grāmya-buddhīnām — who are obsessed with temporary material consciousness; bodhāya — for the awakening; unmatta-liṅginaḥ — who dress as if madmen.
Brāhmaṇas who are exalted to the position of Vaiṣṇavas, the most dear servants of Kṛṣṇa, sometimes dress like madmen. Just to benefit materialists like us, who are always attached to sense gratification, and just to dissipate our ignorance, these Vaiṣṇavas wander on the surface of the globe according to their desire.
kumāro nārada ṛbhur
aṅgirā devalo ’sitaḥ
mārkaṇḍeyo ’tha gautamaḥ
vasiṣṭho bhagavān rāmaḥ
durvāsā yājñavalkyaś ca
romaśaś cyavano datta
ṛṣir veda-śirā dhaumyo
muniḥ pañcaśikhas tathā
ete pare ca siddheśāś
kumāraḥ — Sanat-kumāra; nāradaḥ — Nārada Muni; ṛbhuḥ — Ṛbhu; aṅgirāḥ — Aṅgirā; devalaḥ — Devala; asitaḥ — Asita; apāntaratamāḥ — Vyāsa’s previous name, Apāntaratamā; vyāsaḥ — Vyāsa; mārkaṇḍeyaḥ — Mārkaṇḍeya; atha — and; gautamaḥ — Gautama; vasiṣṭhaḥ — Vasiṣṭha; bhagavān rāmaḥ — Lord Paraśurāma; kapilaḥ — Kapila; bādarāyaṇiḥ — Śukadeva Gosvāmī; durvāsāḥ — Durvāsā; yājñavalkyaḥ — Yājñavalkya; ca — also; jātukarṇaḥ — Jātukarṇa; tathā — as well as; aruṇiḥ — Aruṇi; romaśaḥ — Romaśa; cyavanaḥ — Cyavana; dattaḥ — Dattātreya; āsuriḥ — Āsuri; sa-patañjaliḥ — with Patañjali Ṛṣi; ṛṣiḥ — the sage; veda-śirāḥ — the head of the Vedas; dhaumyaḥ — Dhaumya; muniḥ — the sage; pañcaśikhaḥ — Pañcaśikha; tathā — so also; hiraṇyanābhaḥ — Hiraṇyanābha; kauśalyaḥ — Kauśalya; śrutadevaḥ — Śrutadeva; ṛtadhvajaḥ — Ṛtadhvaja; ete — all of these; pare — others; ca — and; siddha-īśāḥ — the masters of mystic power; caranti — wander; jñāna-hetavaḥ — very learned persons who preach all over the world.
O great souls, I have heard that among the great and perfect persons wandering the surface of the earth to instruct knowledge to people covered by ignorance are Sanat-kumāra, Nārada, Ṛbhu, Aṅgirā, Devala, Asita, Apāntaratamā [Vyāsadeva], Mārkaṇḍeya, Gautama, Vasiṣṭha, Bhagavān Paraśurāma, Kapila, Śukadeva, Durvāsā, Yājñavalkya, Jātukarṇa and Aruṇi. Others are Romaśa, Cyavana, Dattātreya, Āsuri, Patañjali, the great sage Dhaumya who is like the head of the Vedas, the sage Pañcaśikha, Hiraṇyanābha, Kauśalya, Śrutadeva and Ṛtadhvaja. You must certainly be among them.
tasmād yuvāṁ grāmya-paśor
mama mūḍha-dhiyaḥ prabhū
andhe tamasi magnasya
tasmāt — therefore; yuvām — both of you; grāmya-paśoḥ — of an animal like a hog, pig or dog; mama — me; mūḍha-dhiyaḥ — who am very foolish (due to having no spiritual knowledge); prabhū — O my two lords; andhe — in blind; tamasi — darkness; magnasya — of one who is absorbed; jñāna-dīpaḥ — the torchlight of knowledge; udīryatām — let it be ignited.
Because you are great personalities, you can give me real knowledge. I am as foolish as a village animal like a pig or dog because I am merged in the darkness of ignorance. Therefore, please ignite the torch of knowledge to save me.
ahaṁ te putra-kāmasya
putrado ’smy aṅgirā nṛpa
eṣa brahma-sutaḥ sākṣān
nārado bhagavān ṛṣiḥ
śrī-aṅgirāḥ uvāca — the great sage Aṅgirā said; aham — I; te — of you; putra-kāmasya — desiring to have a son; putra-daḥ — the giver of the son; asmi — am; aṅgirāḥ — Aṅgirā Ṛṣi; nṛpa — O King; eṣaḥ — this; brahma-sutaḥ — the son of Lord Brahmā; sākṣāt — directly; nāradaḥ — Nārada Muni; bhagavān — the most powerful; ṛṣiḥ — sage.
Aṅgirā said: My dear King, when you desired to have a son, I approached you. Indeed, I am the same Aṅgirā Ṛṣi who gave you this son. As for this ṛṣi, he is the great sage Nārada, the direct son of Lord Brahmā.
itthaṁ tvāṁ putra-śokena
magnaṁ tamasi dustare
prāptāv āvām iha prabho
ittham — in this way; tvām — you; putra-śokena — because of grief at the death of your son; magnam — merged; tamasi — in darkness; dustare — insurmountable; a-tat-arham — unsuitable for a person like you; anusmṛtya — remembering; mahā-puruṣa — the Supreme Personality of Godhead; gocaram — who are advanced in understanding; anugrahāya — just to show favor; bhavataḥ — toward you; prāptau — arrived; āvām — we two; iha — in this place; prabho — O King; brahmaṇyaḥ — one who is situated in the Supreme Absolute Truth; bhagavat-bhaktaḥ — an advanced devotee of the Supreme Personality of Godhead; na — not; avāsāditum — to lament; arhasi — you deserve.
My dear King, you are an advanced devotee of the Supreme Personality of Godhead. To be absorbed in lamentation for the loss of something material is unsuitable for a person like you. Therefore we have both come to relieve you from this false lamentation, which is due to your being merged in the darkness of ignorance. For those who are advanced in spiritual knowledge to be affected by material loss and gain is not at all desirable.
tadaiva te paraṁ jñānaṁ
dadāmi gṛham āgataḥ
putram eva dadāmy aham
tadā — then; eva — indeed; te — unto you; param — transcendental; jñānam — knowledge; dadāmi — I would have delivered; gṛham — to your home; āgataḥ — came; jñātvā — knowing; anya-abhiniveśam — absorption in something else (in material things); te — your; putram — a son; eva — only; dadāmi — gave; aham — I.
When I first came to your home, I could have given you the supreme transcendental knowledge, but when I saw that your mind was absorbed in material things, I gave you only a son, who caused you jubilation and lamentation.
adhunā putriṇāṁ tāpo
evaṁ dārā gṛhā rāyo
śabdādayaś ca viṣayāś
mahī rājyaṁ balaṁ koṣo
sarve ’pi śūraseneme
adhunā — at the present moment; putriṇām — of persons who have children; tāpaḥ — the tribulation; bhavatā — by you; eva — indeed; anubhūyate — is experienced; evam — in this way; dārāḥ — good wife; gṛhāḥ — residence; rāyaḥ — riches; vividha — various; aiśvarya — opulences; sampadaḥ — prosperities; śabda-ādayaḥ — sound and so on; ca — and; viṣayāḥ — the objects of sense gratification; calāḥ — temporary; rājya — of the kingdom; vibhūtayaḥ — opulences; mahī — land; rājyam — kingdom; balam — strength; koṣaḥ — treasury; bhṛtya — servants; amātya — ministers; suhṛt-janāḥ — allies; sarve — all; api — indeed; śūrasena — O King of Śūrasena; ime — these; śoka — of lamentation; moha — of illusion; bhaya — of fear; arti — and distress; dāḥ — givers; gandharva-nagara-prakhyāḥ — headed by the illusory sight of a gandharva-nagara, a big palace within the forest; svapna — dreams; māyā — illusions; manorathāḥ — and concoctions of the mind.
My dear King, now you are actually experiencing the misery of a person who has sons and daughters. O King, owner of the state of Śūrasena, one’s wife, his house, the opulence of his kingdom, and his various other opulences and objects of sense perception are all the same in that they are temporary. One’s kingdom, military power, treasury, servants, ministers, friends and relatives are all causes of fear, illusion, lamentation and distress. They are like a gandharva-nagara, a nonexistent palace that one imagines to exist in the forest. Because they are impermanent, they are no better than illusions, dreams and mental concoctions.
na dṛśyante manobhavāḥ
karmabhir dhyāyato nānā-
karmāṇi manaso ’bhavan
dṛśyamānāḥ — being perceived; vinā — without; arthena — substance or reality; na — not; dṛśyante — are seen; manobhavāḥ — creations of mental concoction; karmabhiḥ — by fruitive activities; dhyāyataḥ — meditating upon; nānā — various; karmāṇi — fruitive activities; manasaḥ — from the mind; abhavan — appear.
These visible objects like wife, children and property are like dreams and mental concoctions. Actually what we see has no permanent existence. It is sometimes seen and sometimes not. Only because of our past actions do we create such mental concoctions, and because of these concoctions, we perform further activities.
ayaṁ hi dehino deho
ayam — this; hi — certainly; dehinaḥ — of the living entity; dehaḥ — body; dravya-jñāna-kriyā-ātmakaḥ — consisting of the material elements, the senses for acquiring knowledge, and the acting senses; dehinaḥ — of the living entity; vividha — various; kleśa — sufferings; santāpa — and of pains; kṛt — the cause; udāhṛtaḥ — is declared.
The living entity in the bodily conception of life is absorbed in the body, which is a combination of the physical elements, the five senses for gathering knowledge, and the five senses of action, along with the mind. Through the mind the living entity suffers three kinds of tribulations — adhibhautika, adhidaivika and adhyātmika. Therefore this body is a source of all miseries.
tasmāt svasthena manasā
vimṛśya gatim ātmanaḥ
tasmāt — therefore; svasthena — with a careful; manasā — mind; vimṛśya — considering; gatim — real position; ātmanaḥ — of yourself; dvaite — in the duality; dhruva — as permanent; artha — object; viśrambham — belief; tyaja — give up; upaśamam — a peaceful condition; āviśa — take to.
Therefore, O King Citraketu, carefully consider the position of the ātmā. In other words, try to understand who you are — whether body, mind or soul. Consider where you have come from, where you are going after giving up this body, and why you are under the control of material lamentation. Try to understand your real position in this way, and then you will be able to give up your unnecessary attachment. You will also be able to give up the belief that this material world, or anything not directly in touch with service to Kṛṣṇa, is eternal. Thus you will obtain peace.
pratīccha prayato mama
yāṁ dhārayan sapta-rātrād
draṣṭā saṅkarṣaṇaṁ vibhum
śrī-nāradaḥ uvāca — Śrī Nārada Muni said; etām — this; mantra-upaniṣadam — Upaniṣad in the form of a mantra by which one can achieve the highest goal of life; pratīccha — accept; prayataḥ — with great attention (after finishing the funeral ceremony of your dead son); mama — from me; yām — which; dhārayan — accepting; sapta-rātrāt — after seven nights; draṣṭā — you will see; saṅkarṣaṇam — the Supreme Personality of Godhead, Saṅkarṣaṇa; vibhum — the Lord.
The great sage Nārada continued: My dear King, attentively receive from me a mantra, which is most auspicious. After accepting it from me, in seven nights you will be able to see the Lord face to face.
yat-pāda-mūlam upasṛtya narendra pūrve
śarvādayo bhramam imaṁ dvitayaṁ visṛjya
sadyas tadīyam atulānadhikaṁ mahitvaṁ
prāpur bhavān api paraṁ na cirād upaiti
yat-pāda-mūlam — the lotus feet of whom (Lord Saṅkarṣaṇa); upasṛtya — obtaining shelter at; nara-indra — O King; pūrve — formerly; śarva-ādayaḥ — great demigods like Lord Mahādeva; bhramam — illusion; imam — this; dvitayam — consisting of duality; visṛjya — giving up; sadyaḥ — immediately; tadīyam — His; atula — unequaled; anadhikam — unsurpassed; mahitvam — glories; prāpuḥ — achieved; bhavān — yourself; api — also; param — the supreme abode; na — not; cirāt — after a long time; upaiti — will obtain.
My dear King, in former days Lord Śiva and other demigods took shelter of the lotus feet of Saṅkarṣaṇa. Thus they immediately got free from the illusion of duality and achieved unequaled and unsurpassed glories in spiritual life. You will very soon attain that very same position.