Śrīmad Bhāgavatam |Canto 6 Chapter 16
King Citraketu Meets the Supreme Lord
atha deva-ṛṣī rājan
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said; atha — thus; deva-ṛṣiḥ — the great sage Nārada; rājan — O King; samparetam — dead; nṛpa-ātmajam — the son of the King; darśayitvā — making visible; iti — thus; ha — indeed; uvāca — explained; jñātīnām — to all the relatives; anuśocatām — who were lamenting.
Śrī Śukadeva Gosvāmī said: My dear King Parīkṣit, by his mystic power the great sage Nārada brought the dead son into the vision of all the lamenting relatives and then spoke as follows.
jīvātman paśya bhadraṁ te
mātaraṁ pitaraṁ ca te
suhṛdo bāndhavās taptāḥ
śucā tvat-kṛtayā bhṛśam
śrī-nāradaḥ uvāca — Śrī Nārada Muni said; jīva-ātman — O living entity; paśya — just see; bhadram — good fortune; te — unto you; mātaram — the mother; pitaram — the father; ca — and; te — of you; suhṛdaḥ — friends; bāndhavāḥ — relatives; taptāḥ — aggrieved; śucā — by lamentation; tvat-kṛtayā — because of you; bhṛśam — very greatly.
Śrī Nārada Muni said: O living entity, all good fortune unto you. Just see your father and mother. All your friends and relatives are overwhelmed with grief because of your passing away.
kalevaraṁ svam āviśya
śeṣam āyuḥ suhṛd-vṛtaḥ
bhuṅkṣva bhogān pitṛ-prattān
kalevaram — body; svam — your own; āviśya — entering; śeṣam — the balance; āyuḥ — duration of life; suhṛt-vṛtaḥ — surrounded by your friends and relatives; bhuṅkṣva — just enjoy; bhogān — all enjoyable opulences; pitṛ — by your father; prattān — awarded; adhitiṣṭha — accept; nṛpa-āsanam — the throne of the king.
Because you died untimely, the balance of your lifetime still remains. Therefore you may reenter your body and enjoy the remainder of your life, surrounded by your friends and relatives. Accept the royal throne and all the opulences given by your father.
kasmiñ janmany amī mahyaṁ
pitaro mātaro ’bhavan
jīvaḥ uvāca — the living entity said; kasmin — in which; janmani — birth; amī — all those; mahyam — to me; pitaraḥ — fathers; mātaraḥ — mothers; abhavan — were; karmabhiḥ — by the results of fruitive action; bhrāmyamāṇasya — who am wandering; deva-tiryak — of the demigods and the lower animals; nṛ — and of the human species; yoniṣu — in the wombs.
By the mystic power of Nārada Muni, the living entity reentered his dead body for a short time and spoke in reply to Nārada Muni’s request. He said: According to the results of my fruitive activities, I, the living being, transmigrate from one body to another, sometimes going to the species of the demigods, sometimes to the species of lower animals, sometimes among the vegetables, and sometimes to the human species. Therefore, in which birth were these my mother and father? No one is actually my mother and father. How can I accept these two people as my parents?
sarva eva hi sarveṣāṁ
bhavanti kramaśo mithaḥ
bandhu — friends; jñāti — family members; ari — enemies; madhyastha — neutrals; mitra — well-wishers; udāsīna — indifferent; vidviṣaḥ — or envious persons; sarve — all; eva — indeed; hi — certainly; sarveṣām — of all; bhavanti — become; kramaśaḥ — gradually; mithaḥ — of one another.
In this material world, which advances like a river that carries away the living entity, all people become friends, relatives and enemies in due course of time. They also act neutrally, they mediate, they despise one another, and they act in many other relationships. Nonetheless, despite these various transactions, no one is permanently related.
yathā vastūni paṇyāni
hemādīni tatas tataḥ
paryaṭanti nareṣv evaṁ
jīvo yoniṣu kartṛṣu
yathā — just as; vastūni — commodities; paṇyāni — meant for trading; hema-ādīni — such as gold; tataḥ tataḥ — from here to there; paryaṭanti — move about; nareṣu — among men; evam — in this way; jīvaḥ — the living entity; yoniṣu — in different species of life; kartṛṣu — in different material fathers.
Just as gold and other commodities are continually transferred from one place to another in due course of purchase and sale, so the living entity, as a result of his fruitive activities, wanders throughout the entire universe, being injected into various bodies in different species of life by one kind of father after another.
hy anityo dṛśyate nṛṣu
yāvad yasya hi sambandho
mamatvaṁ tāvad eva hi
nityasya — of the eternal; arthasya — thing; sambandhaḥ — relationship; hi — indeed; anityaḥ — temporary; dṛśyate — is seen; nṛṣu — in human society; yāvat — as long as; yasya — of whom; hi — indeed; sambandhaḥ — relationship; mamatvam — ownership; tāvat — that long; eva — indeed; hi — certainly.
A few living entities are born in the human species, and others are born as animals. Although both are living entities, their relationships are impermanent. An animal may remain in the custody of a human being for some time, and then the same animal may be transferred to the possession of other human beings. As soon as the animal goes away, the former proprietor no longer has a sense of ownership. As long as the animal is in his possession he certainly has an affinity for it, but as soon as the animal is sold, the affinity is lost.
evaṁ yoni-gato jīvaḥ
sa nityo nirahaṅkṛtaḥ
tāvat svatvaṁ hi tasya tat
evam — thus; yoni-gataḥ — being within a specific species of life; jīvaḥ — the living entity; saḥ — he; nityaḥ — eternal; nirahaṅkṛtaḥ — without identification with the body; yāvat — as long as; yatra — where; upalabhyeta — he may be found; tāvat — that long; svatvam — the concept of self; hi — indeed; tasya — of him; tat — that.
Even though one living entity becomes connected with another because of a relationship based on bodies that are perishable, the living entity is eternal. Actually it is the body that is born or lost, not the living entity. One should not accept that the living entity takes birth or dies. The living being actually has no relationship with so-called fathers and mothers. As long as he appears as the son of a certain father and mother as a result of his past fruitive activities, he has a connection with the body given by that father and mother. Thus he falsely accepts himself as their son and acts affectionately. After he dies, however, the relationship is finished. Under these circumstances, one should not be falsely involved with jubilation and lamentation.
eṣa nityo ’vyayaḥ sūkṣma
eṣa sarvāśrayaḥ svadṛk
ātmānaṁ sṛjate prabhuḥ
eṣaḥ — this living entity; nityaḥ — eternal; avyayaḥ — imperishable; sūkṣmaḥ — very, very fine (not seen by the material eyes); eṣaḥ — this living entity; sarva-āśrayaḥ — the cause of different types of bodies; sva-dṛk — self-effulgent; ātma-māyā-guṇaiḥ — by the Supreme Personality of Godhead’s modes of material nature; viśvam — this material world; ātmānam — himself; sṛjate — appears; prabhuḥ — the master.
The living entity is eternal and imperishable because he actually has no beginning and no end. He never takes birth or dies. He is the basic principle of all types of bodies, yet he does not belong to the bodily category. The living being is so sublime that he is equal in quality to the Supreme Lord. Nonetheless, because he is extremely small, he is prone to be illusioned by the external energy, and thus he creates various bodies for himself according to his different desires.
na hy asyāsti priyaḥ kaścin
nāpriyaḥ svaḥ paro ’pi vā
ekaḥ sarva-dhiyāṁ draṣṭā
na — not; hi — indeed; asya — to the living entity; asti — there is; priyaḥ — dear; kaścit — someone; na — not; apriyaḥ — not dear; svaḥ — own; paraḥ — other; api — also; vā — or; ekaḥ — the one; sarva-dhiyām — of the varieties of intelligence; draṣṭā — the seer; kartṝṇām — of the performers; guṇa-doṣayoḥ — of right and wrong activities.
For this living entity, no one is dear, nor is anyone unfavorable. He makes no distinction between that which is his own and that which belongs to anyone else. He is one without a second; in other words, he is not affected by friends and enemies, well-wishers or mischief-mongers. He is only an observer, a witness, of the different qualities of men.
nādatta ātmā hi guṇaṁ
na doṣaṁ na kriyā-phalam
na — not; ādatte — accepts; ātmā — the Supreme Lord; hi — indeed; guṇam — happiness; na — not; doṣam — unhappiness; na — nor; kriyā-phalam — the result of any fruitive activity; udāsīna-vat — exactly like a neutral man; āsīnaḥ — sitting (in the core of the heart); para-avara-dṛk — seeing the cause and effect; īśvaraḥ — the Supreme Lord.
The Supreme Lord [ātmā], the creator of cause and effect, does not accept the happiness and distress that result from fruitive actions. He is completely independent of having to accept a material body, and because He has no material body, He is always neutral. The living entities, being part and parcel of the Lord, possess His qualities in a minute quantity. Therefore one should not be affected by lamentation.
ity udīrya gato jīvo
jñātayas tasya te tadā
vismitā mumucuḥ śokaṁ
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — in this way; udīrya — speaking; gataḥ — went; jīvaḥ — the living entity (who had appeared as the son of Mahārāja Citraketu); jñātayaḥ — the relatives and family members; tasya — of him; te — they; tadā — at that time; vismitāḥ — being astonished; mumucuḥ — gave up; śokam — lamentation; chittvā — cutting off; ātma-sneha — of affection due to a relationship; śṛṅkhalām — the iron shackles.
Śrī Śukadeva Gosvāmī continued: When the conditioned soul [jīva] in the form of Mahārāja Citraketu’s son had spoken in this way and then left, Citraketu and the other relatives of the dead son were all astonished. Thus they cut off the shackles of their affection, which was due to their relationship with him, and gave up their lamentation.
nirhṛtya jñātayo jñāter
dehaṁ kṛtvocitāḥ kriyāḥ
tatyajur dustyajaṁ snehaṁ
nirhṛtya — removing; jñātayaḥ — King Citraketu and all the other relatives; jñāteḥ — of the son; deham — the body; kṛtvā — performing; ucitāḥ — suitable; kriyāḥ — activities; tatyajuḥ — gave up; dustyajam — very difficult to give up; sneham — affection; śoka — lamentation; moha — illusion; bhaya — fear; arti — and distress; dam — giving.
After the relatives had discharged their duties by performing the proper funeral ceremonies and burning the dead child’s body, they gave up the affection that leads to illusion, lamentation, fear and pain. Such affection is undoubtedly difficult to give up, but they gave it up very easily.
bāla-ghnyo vrīḍitās tatra
brāhmaṇair yan nirūpitam
bāla-ghnyaḥ — the killers of the child; vrīḍitāḥ — being very much ashamed; tatra — there; bāla-hatyā — because of killing the child; hata — having lost; prabhāḥ — all bodily luster; bāla-hatyā-vratam — the atonement for killing the child; ceruḥ — executed; brāhmaṇaiḥ — by the priests; yat — which; nirūpitam — described; yamunāyām — at the river Yamunā; mahā-rāja — O King Parīkṣit; smarantyaḥ — remembering; dvija-bhāṣitam — the statement given by the brāhmaṇa.
Queen Kṛtyadyuti’s co-wives, who had poisoned the child, were very much ashamed, and they lost all their bodily luster. While lamenting, O King, they remembered the instructions of Aṅgirā and gave up their ambition to bear children. Following the directions of the brāhmaṇas, they went to the bank of the Yamunā, where they bathed and atoned for their sinful activities.
sa itthaṁ pratibuddhātmā
saraḥ-paṅkād iva dvipaḥ
saḥ — he; ittham — in this way; pratibuddha-ātmā — being fully aware of spiritual knowledge; citraketuḥ — King Citraketu; dvija-uktibhiḥ — by the instructions of the perfect brāhmaṇas (Aṅgirā and Nārada Muni); gṛha-andha-kūpāt — from the dark well of family life; niṣkrāntaḥ — came out; saraḥ — of a lake or reservoir of water; paṅkāt — from the mud; iva — like; dvipaḥ — an elephant.
Thus enlightened by the instructions of the brāhmaṇas Aṅgirā and Nārada, King Citraketu became fully aware of spiritual knowledge. As an elephant becomes free from a muddy reservoir of water, King Citraketu came out of the dark well of family life.
kālindyāṁ vidhivat snātvā
kālindyām — in the river Yamunā; vidhi-vat — according to prescribed regulations; snātvā — bathing; kṛta — performing; puṇya — pious; jala-kriyaḥ — oblations by offering water; maunena — with gravity; saṁyata-prāṇaḥ — controlling the mind and senses; brahma-putrau — unto the two sons of Lord Brahmā (Aṅgirā and Nārada); avandata — offered his prayers and obeisances.
The King bathed in the water of the Yamunā, and according to prescribed duties, he offered oblations of water to the forefathers and demigods. Very gravely controlling his senses and mind, he then offered his respects and obeisances to the sons of Lord Brahmā [Aṅgirā and Nārada].
atha tasmai prapannāya
bhagavān nāradaḥ prīto
vidyām etām uvāca ha
atha — thereafter; tasmai — unto him; prapannāya — who was surrendered; bhaktāya — being a devotee; prayata-ātmane — who was self-controlled; bhagavān — the most powerful; nāradaḥ — Nārada; prītaḥ — being very pleased; vidyām — transcendental knowledge; etām — this; uvāca — spoke; ha — indeed.
Thereafter, being very much pleased with Citraketu, who was a self-controlled devotee and surrendered soul, Nārada, the most powerful sage, spoke to him the following transcendental instructions.
oṁ namas tubhyaṁ bhagavate
namaḥ saṅkarṣaṇāya ca
om — O my Lord; namaḥ — obeisances; tubhyam — unto You; bhagavate — the Supreme Personality of Godhead; vāsudevāya — Kṛṣṇa, the son of Vasudeva; dhīmahi — let me meditate upon; pradyumnāya — unto Pradyumna; aniruddhāya — unto Aniruddha; namaḥ — respectful obeisances; saṅkarṣaṇāya — unto Lord Saṅkarṣaṇa; ca — also; namaḥ — all obeisances; vijñāna-mātrāya — unto the form full of knowledge; parama-ānanda-mūrtaye — full of transcendental bliss; ātma-ārāmāya — unto the Lord, who is self-sufficient; śāntāya — and free from disturbances; nivṛtta-dvaita-dṛṣṭaye — whose vision turns away from duality, or who is one without a second.
[Nārada gave Citraketu the following mantra.] O Lord, O Supreme Personality of Godhead, who are addressed by the oṁkāra [praṇava], I offer my respectful obeisances unto You. O Lord Vāsudeva, I meditate upon You. O Lord Pradyumna, Lord Aniruddha and Lord Saṅkarṣaṇa, I offer You my respectful obeisances. O reservoir of spiritual potency, O supreme bliss, I offer my respectful obeisances unto You, who are self-sufficient and most peaceful. O ultimate truth, one without a second, You are realized as Brahman, Paramātmā and Bhagavān and are therefore the reservoir of all knowledge. I offer my respectful obeisances unto You.
namas te ’nanta-mūrtaye
ātma-ānanda — of Your personal bliss; anubhūtyā — by perception; eva — certainly; nyasta — given up; śakti-ūrmaye — the waves of material nature; namaḥ — respectful obeisances; hṛṣīkeśāya — unto the supreme controller of the senses; mahate — unto the Supreme; namaḥ — respectful obeisances; te — unto You; ananta — unlimited; mūrtaye — whose expansions.
Perceiving Your personal bliss, You are always transcendental to the waves of material nature. Therefore, my Lord, I offer my respectful obeisances unto You. You are the supreme controller of the senses, and Your expansions of form are unlimited. You are the greatest, and therefore I offer my respectful obeisances unto You.
vacasy uparate ’prāpya
ya eko manasā saha
so ’vyān naḥ sad-asat-paraḥ
vacasi — when the words; uparate — cease; aprāpya — not achieving the goal; yaḥ — He who; ekaḥ — one without a second; manasā — the mind; saha — with; anāma — with no material name; rūpaḥ — or material form; cit-mātraḥ — totally spiritual; saḥ — He; avyāt — may kindly protect; naḥ — us; sat-asat-paraḥ — who is the cause of all causes (the supreme cause).
The words and mind of the conditioned soul cannot approach the Supreme Personality of Godhead, for material names and forms are not applicable to the Lord, who is entirely spiritual, beyond the conception of gross and subtle forms. The impersonal Brahman is another of His forms. May He, by His pleasure, protect us.
yasminn idaṁ yataś cedaṁ
tiṣṭhaty apyeti jāyate
mṛṇmayeṣv iva mṛj-jātis
tasmai te brahmaṇe namaḥ
yasmin — in whom; idam — this (cosmic manifestation); yataḥ — from whom; ca — also; idam — this (cosmic manifestation); tiṣṭhati — stands; apyeti — dissolves; jāyate — is born; mṛt-mayeṣu — in things made of earth; iva — like; mṛt-jātiḥ — birth from earth; tasmai — unto Him; te — You; brahmaṇe — the supreme cause; namaḥ — respectful obeisances.
As pots made completely of earth are situated on earth after being created and are transformed into earth again when broken, this cosmic manifestation is caused by the Supreme Brahman, situated in the Supreme Brahman, and annihilated in the same Supreme Brahman. Therefore, since the Supreme Lord is the cause of Brahman, let us offer Him our respectful obeisances.
yan na spṛśanti na vidur
antar bahiś ca vitataṁ
vyomavat tan nato ’smy aham
yat — whom; na — not; spṛśanti — can touch; na — nor; viduḥ — can know; manaḥ — the mind; buddhi — the intelligence; indriya — the senses; asavaḥ — the life airs; antaḥ — within; bahiḥ — outside; ca — also; vitatam — expanded; vyoma-vat — like the sky; tat — unto Him; nataḥ — bowed; asmi — am; aham — I.
The Supreme Brahman emanates from the Supreme Personality of Godhead and expands like the sky. Although untouched by anything material, it exists within and without. Nonetheless, the mind, intelligence, senses and living force can neither touch Him nor know Him. I offer unto Him my respectful obeisances.
yad-aṁśa-viddhāḥ pracaranti karmasu
naivānyadā lauham ivāprataptaṁ
sthāneṣu tad draṣṭrapadeśam eti
deha — the body; indriya — senses; prāṇa — life airs; manaḥ — mind; dhiyaḥ — and intelligence; amī — all those; yat-aṁśa-viddhāḥ — being influenced by rays of Brahman, or the Supreme Lord; pracaranti — they move; karmasu — in various activities; na — not; eva — indeed; anyadā — at other times; lauham — iron; iva — like; aprataptam — not heated (by fire); sthāneṣu — in those circumstances; tat — that; draṣṭṛ-apadeśam — the name of a subject matter; eti — achieves.
As iron has the power to burn when made red-hot in the association of fire, so the body, senses, living force, mind and intelligence, although merely lumps of matter, can function in their activities when infused with a particle of consciousness by the Supreme Personality of Godhead. As iron cannot burn unless heated by fire, the bodily senses cannot act unless favored by the Supreme Brahman.
oṁ namo bhagavate mahā-puruṣāya mahānubhāvāya mahā-vibhūti-pataye sakala-sātvata-parivṛḍha-nikara-kara-kamala-kuḍmalopalālita-caraṇāravinda-yugala parama-parameṣṭhin namas te.
om — O Supreme Personality of Godhead; namaḥ — respectful obeisances; bhagavate — unto You, the Lord, who are full in six opulences; mahā-puruṣāya — the supreme enjoyer; mahā-anubhāvāya — the most perfect realized soul, or the Supersoul; mahā-vibhūti-pataye — the master of all mystic power; sakala-sātvata-parivṛḍha — of all the best devotees; nikara — of the multitude; kara-kamala — of the lotus hands; kuḍmala — by the buds; upalālita — served; caraṇa-aravinda-yugala — whose two lotus feet; parama — topmost; parame-ṣṭhin — who are situated in the spiritual planet; namaḥ te — respectful obeisances unto You.
O transcendental Lord, who are situated in the topmost planet of the spiritual world, Your two lotus feet are always massaged by a multitude of the best devotees with their lotus-bud hands. You are the Supreme Personality of Godhead, complete in six opulences. You are the supreme person mentioned in the Puruṣa-sūkta prayers. You are the most perfect, self-realized master of all mystic power. Let me offer my respectful obeisances unto You.
vidyām ādiśya nāradaḥ
yayāv aṅgirasā sākaṁ
dhāma svāyambhuvaṁ prabho
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; bhaktāya — unto the devotee; etām — this; prapannāya — unto one who fully surrendered; vidyām — transcendental knowledge; ādiśya — instructing; nāradaḥ — the great sage Nārada; yayau — left; aṅgirasā — the great saint Aṅgirā; sākam — with; dhāma — for the topmost planet; svāyambhuvam — belonging to Lord Brahmā; prabho — O King.
Śrī Śukadeva Gosvāmī continued: Nārada, having become the spiritual master of Citraketu, instructed him fully in this prayer because Citraketu was fully surrendered. O King Parīkṣit, Nārada then left with the great sage Aṅgirā for the topmost planet, known as Brahmaloka.
citraketus tu tāṁ vidyāṁ
dhārayām āsa saptāham
citraketuḥ — King Citraketu; tu — indeed; tām — that; vidyām — transcendental knowledge; yathā — just as; nārada-bhāṣitām — instructed by the great sage Nārada; dhārayām āsa — chanted; sapta-aham — continuously for one week; ap-bhakṣaḥ — only drinking water; su-samāhitaḥ — with great attention and care.
Fasting and drinking only water, Citraketu for one week continuously chanted with great care and attention the mantra given by Nārada Muni.
tataḥ sa sapta-rātrānte
lebhe ’pratihataṁ nṛpa
tataḥ — from this; saḥ — he; sapta-rātra-ante — at the end of seven nights; vidyayā — by the prayers; dhāryamāṇayā — being carefully practiced; vidyādhara-adhipatyam — mastership of the Vidyādharas (as an intermediate result); ca — also; lebhe — achieved; apratihatam — undeviated from the instructions of the spiritual master; nṛpa — O King Parīkṣit.
O King Parīkṣit, after only one week of repeatedly practicing the mantra received from the spiritual master, Citraketu achieved the rule of the planet of the Vidyādharas as an intermediate product of his spiritual advancement in knowledge.
tataḥ — thereafter; katipaya-ahobhiḥ — within a few days; vidyayā — by the spiritual mantra; iddha-manaḥ-gatiḥ — the course of his mind being enlightened; jagāma — went; deva-devasya — of the master of all other lords or demigods; śeṣasya — Lord Śeṣa; caraṇa-antikam — to the shelter of the lotus feet.
Thereafter, within a very few days, by the influence of the mantra that Citraketu had practiced, his mind became increasingly enlightened in spiritual progress, and he attained shelter at the lotus feet of Anantadeva.
mṛṇāla-gauraṁ śiti-vāsasaṁ sphurat-
dadarśa siddheśvara-maṇḍalaiḥ prabhum
mṛṇāla-gauram — white like the fibers of a lotus; śiti-vāsasam — wearing garments of blue silk; sphurat — glittering; kirīṭa — helmet; keyūra — armlets; kaṭitra — belt; kaṅkaṇam — whose bangles; prasanna-vaktra — smiling face; aruṇa-locanam — having reddish eyes; vṛtam — surrounded; dadarśa — he saw; siddha-īśvara-maṇḍalaiḥ — by the most perfect devotees; prabhum — the Supreme Personality of Godhead.
Upon reaching the shelter of Lord Śeṣa, the Supreme Personality of Godhead, Citraketu saw that He was as white as the white fibers of a lotus flower. He was dressed in bluish garments and adorned with a brilliantly glittering helmet, armlets, belt and bangles. His face was smiling, and His eyes were reddish. He was surrounded by such exalted liberated persons as Sanat-kumāra.
svasthāmalāntaḥkaraṇo ’bhyayān muniḥ
tat-darśana — by the sight of the Supreme Personality of Godhead; dhvasta — destroyed; samasta-kilbiṣaḥ — having all sins; svastha — healthy; amala — and pure; antaḥkaraṇaḥ — the core of whose heart; abhyayāt — approached face to face; muniḥ — the King, who was silent due to full mental satisfaction; pravṛddha-bhaktyā — with an attitude of increased devotional service; praṇaya-aśru-locanaḥ — with tears in his eyes because of love; prahṛṣṭa-roma — his hairs standing on end due to jubilation; anamat — offered respectful obeisances; ādi-puruṣam — unto the expansion of the original personality.
As soon as Mahārāja Citraketu saw the Supreme Lord, he was cleansed of all material contamination and situated in his original Kṛṣṇa consciousness, being completely purified. He became silent and grave, and because of love for the Lord, tears fell from his eyes, and his hairs stood on end. With great devotion and love, he offered his respectful obeisances unto the original Personality of Godhead.
premāśru-leśair upamehayan muhuḥ
naivāśakat taṁ prasamīḍituṁ ciram
saḥ — he; uttamaśloka — of the Supreme Personality of Godhead; pada-abja — of the lotus feet; viṣṭaram — the resting place; prema-aśru — of tears of pure love; leśaiḥ — by drops; upamehayan — moistening; muhuḥ — again and again; prema-uparuddha — choked with love; akhila — all; varṇa — of the letters; nirgamaḥ — the coming out; na — not; eva — indeed; aśakat — was able; tam — unto Him; prasamīḍitum — to offer prayers; ciram — for a long time.
With tears of love and affection, Citraketu repeatedly moistened the resting place of the Supreme Lord’s lotus feet. Because his voice was choked in ecstasy, for a considerable time he was unable to utter any of the letters of the alphabet to offer the Lord suitable prayers.
tataḥ samādhāya mano manīṣayā
babhāṣa etat pratilabdha-vāg asau
tataḥ — thereafter; samādhāya — controlling; manaḥ — the mind; manīṣayā — by his intelligence; babhāṣa — spoke; etat — this; pratilabdha — recovering; vāk — speech; asau — that one (King Citraketu); niyamya — controlling; sarva-indriya — of all the senses; bāhya — external; vartanam — the wandering; jagat-gurum — who is the spiritual master of everyone; sātvata — of devotional service; śāstra — of the holy scriptures; vigraham — the personified form.
Thereafter, by controlling his mind with his intelligence and thus restricting his senses from external engagements, he recovered suitable words with which to express his feelings. Thus he began offering prayers to the Lord, who is the personification of the holy scriptures [the sātvata-saṁhitās like the Brahma-saṁhitā and the Nārada-pañcarātra] and who is the spiritual master of all. He offered his prayers as follows.
ajita jitaḥ sama-matibhiḥ
sādhubhir bhavān jitātmabhir bhavatā
vijitās te ’pi ca bhajatām
akāmātmanāṁ ya ātmado ’ti-karuṇaḥ
citraketuḥ uvāca — King Citraketu said; ajita — O my unconquerable Lord; jitaḥ — conquered; sama-matibhiḥ — by persons who have conquered the mind; sādhubhiḥ — the devotees; bhavān — Your Lordship; jita-ātmabhiḥ — who have completely controlled the senses; bhavatā — by You; vijitāḥ — conquered; te — they; api — also; ca — and; bhajatām — to those who always engage in Your service; akāma-ātmanām — with no motives for material profit; yaḥ — who; ātma-daḥ — giving Yourself; ati-karuṇaḥ — extremely merciful.
Citraketu said: O unconquerable Lord, although You cannot be conquered by anyone, You are certainly conquered by devotees who have control of the mind and senses. They can keep You under their control because You are causelessly merciful to devotees who desire no material profit from You. Indeed, You give Yourself to them, and because of this You also have full control over Your devotees.
tava vibhavaḥ khalu bhagavan
viśva-sṛjas te ’ṁśāṁśās
tatra mṛṣā spardhanti pṛthag abhimatyā
tava — Your; vibhavaḥ — opulences; khalu — indeed; bhagavan — O Supreme Personality of Godhead; jagat — of the cosmic manifestation; udaya — the creation; sthiti — maintenance; laya-ādīni — dissolution and so on; viśva-sṛjaḥ — the creators of the manifested world; te — they; aṁśa-aṁśāḥ — parts of Your plenary portion; tatra — in that; mṛṣā — in vain; spardhanti — rival one another; pṛthak — of separateness; abhimatyā — by a false conception.
My dear Lord, this cosmic manifestation and its creation, maintenance and annihilation are all but Your opulences. Since Lord Brahmā and the other creators are nothing but small portions of a portion of You, their partial power to create does not make them God [īśvara]. Their consciousness of themselves as separate Lords is therefore merely false prestige. It is not valid.
tvam ādy-antāntara-vartī traya-vidhuraḥ
ādāv ante ’pi ca sattvānāṁ
yad dhruvaṁ tad evāntarāle ’pi
parama-aṇu — of the atomic particle; parama-mahatoḥ — and of the biggest (the result of the combination of atoms); tvam — You; ādi-anta — in both the beginning and the end; antara — and in the middle; vartī — existing; traya-vidhuraḥ — although without beginning, end or middle; ādau — in the beginning; ante — at the end; api — also; ca — and; sattvānām — of all existences; yat — which; dhruvam — permanent; tat — that; eva — certainly; antarāle — in the middle; api — also.
You exist in the beginning, middle and end of everything, from the most minute particle of the cosmic manifestation — the atom — to the gigantic universes and total material energy. Nonetheless, You are eternal, having no beginning, end or middle. You are perceived to exist in these three phases, and thus You are permanent. When the cosmic manifestation does not exist, You exist as the original potency.
kṣity-ādibhir eṣa kilāvṛtaḥ
saptabhir daśa-guṇottarair aṇḍa-kośaḥ
yatra pataty aṇu-kalpaḥ
sahāṇḍa-koṭi-koṭibhis tad anantaḥ
kṣiti-ādibhiḥ — by the ingredients of the material world, headed by earth; eṣaḥ — this; kila — indeed; āvṛtaḥ — covered; saptabhiḥ — seven; daśa-guṇa-uttaraiḥ — each ten times more than the previous one; aṇḍa-kośaḥ — egg-shaped universe; yatra — in whom; patati — falls; aṇu-kalpaḥ — like a minute atom; saha — with; aṇḍa-koṭi-koṭibhiḥ — millions of such universes; tat — therefore; anantaḥ — (You are called) unlimited.
Every universe is covered by seven layers — earth, water, fire, air, sky, the total energy and false ego — each ten times greater than the previous one. There are innumerable universes besides this one, and although they are unlimitedly large, they move about like atoms in You. Therefore You are called unlimited [ananta].
ya upāsate vibhūtīr na paraṁ tvām
teṣām āśiṣa īśa
tad anu vinaśyanti yathā rāja-kulam
viṣaya-tṛṣaḥ — eager to enjoy sense gratification; nara-paśavaḥ — manlike animals; ye — who; upāsate — worship very gorgeously; vibhūtīḥ — small particles of the Supreme Lord (the demigods); na — not; param — the Supreme; tvām — You; teṣām — of them; āśiṣaḥ — the benedictions; īśa — O supreme controller; tat — them (the demigods); anu — after; vinaśyanti — will be vanquished; yathā — just as; rāja-kulam — those who are supported by the government (when the government is finished).
O Lord, O Supreme, unintelligent persons who thirst for sense enjoyment and who worship various demigods are no better than animals in the human form of life. Because of their animalistic propensities, they fail to worship Your Lordship, and instead they worship the insignificant demigods, who are but small sparks of Your glory. With the destruction of the entire universe, including the demigods, the benedictions received from the demigods also vanish, just like the nobility when a king is no longer in power.
kāma-dhiyas tvayi racitā
na parama rohanti yathā karambha-bījāni
guṇa-gaṇato ’sya dvandva-jālāni
kāma-dhiyaḥ — desires for sense gratification; tvayi — in You; racitāḥ — performed; na — not; parama — O Supreme Personality of Godhead; rohanti — do grow (produce other bodies); yathā — just as; karambha-bījāni — sterilized or fried seeds; jñāna-ātmani — in You, whose existence is in full knowledge; aguṇa-maye — who is not affected by the material qualities; guṇa-gaṇataḥ — from the material qualities; asya — of a person; dvandva-jālāni — the networks of duality.
O Supreme Lord, if persons obsessed with material desires for sense gratification through material opulence worship You, who are the source of all knowledge and are transcendental to material qualities, they are not subject to material rebirth, just as sterilized or fried seeds do not produce plants. Living entities are subjected to the repetition of birth and death because they are conditioned by material nature, but since You are transcendental, one who is inclined to associate with You in transcendence escapes the conditions of material nature.
jitam ajita tadā bhavatā
yadāha bhāgavataṁ dharmam anavadyam
niṣkiñcanā ye munaya
ātmārāmā yam upāsate ’pavargāya
jitam — conquered; ajita — O unconquerable one; tadā — then; bhavatā — by Your Lordship; yadā — when; āha — spoke; bhāgavatam — which helps the devotee approach the Supreme Personality of Godhead; dharmam — the religious process; anavadyam — faultless (free from contamination); niṣkiñcanāḥ — who have no desire to be happy with material opulences; ye — those who; munayaḥ — great philosophers and exalted sages; ātma-ārāmāḥ — who are self-satisfied (being completely aware of their constitutional position as eternal servants of the Lord); yam — whom; upāsate — worship; apavargāya — for achieving liberation from material bondage.
O unconquerable one, when You spoke about bhāgavata-dharma, which is the uncontaminated religious system for achieving the shelter of Your lotus feet, that was Your victory. Persons who have no material desires, like the Kumāras, who are self-satisfied sages, worship You to be liberated from material contamination. In other words, they accept the process of bhāgavata-dharma to achieve shelter at Your lotus feet.
viṣama-matir na yatra nṛṇāṁ
tvam aham iti mama taveti ca yad anyatra
viṣama-dhiyā racito yaḥ
sa hy aviśuddhaḥ kṣayiṣṇur adharma-bahulaḥ
viṣama — unequal (your religion, my religion; your belief, my belief); matiḥ — consciousness; na — not; yatra — in which; nṛṇām — of human society; tvam — you; aham — I; iti — thus; mama — my; tava — your; iti — thus; ca — also; yat — which; anyatra — elsewhere (in religious systems other than bhāgavata-dharma); viṣama-dhiyā — by this unequal intelligence; racitaḥ — made; yaḥ — that which; saḥ — that system of religion; hi — indeed; aviśuddhaḥ — not pure; kṣayiṣṇuḥ — temporary; adharma-bahulaḥ — full of irreligion.
Being full of contradictions, all forms of religion but bhāgavata-dharma work under conceptions of fruitive results and distinctions of “you and I” and “yours and mine.” The followers of Śrīmad-Bhāgavatam have no such consciousness. They are all Kṛṣṇa conscious, thinking that they are Kṛṣṇa’s and Kṛṣṇa is theirs. There are other, low-class religious systems, which are contemplated for the killing of enemies or the gain of mystic power, but such religious systems, being full of passion and envy, are impure and temporary. Because they are full of envy, they are full of irreligion.
kaḥ kṣemo nija-parayoḥ
kiyān vārthaḥ sva-para-druhā dharmeṇa
sva-drohāt tava kopaḥ
para-sampīḍayā ca tathādharmaḥ
kaḥ — what; kṣemaḥ — benefit; nija — to oneself; parayoḥ — and to others; kiyān — how much; vā — or; arthaḥ — purpose; sva-para-druhā — which is envious of the performer and of others; dharmeṇa — with the religious system; sva-drohāt — from being envious of one’s own self; tava — of You; kopaḥ — anger; para-sampīḍayā — by giving pain to others; ca — also; tathā — as well as; adharmaḥ — irreligion.
How can a religious system that produces envy of one’s self and of others be beneficial for oneself and for them? What is auspicious about following such a system? What is actually to be gained? By causing pain to one’s own self due to self-envy and by causing pain to others, one arouses Your anger and practices irreligion.
na vyabhicarati tavekṣā
yayā hy abhihito bhāgavato dharmaḥ
apṛthag-dhiyo yam upāsate tv āryāḥ
na — not; vyabhicarati — fails; tava — Your; īkṣā — outlook; yayā — by which; hi — indeed; abhihitaḥ — declared; bhāgavataḥ — in relationship with Your instructions and activities; dharmaḥ — religious principle; sthira — nonmoving; cara — moving; sattva-kadambeṣu — among the living entities; apṛthak-dhiyaḥ — who do not consider distinctions; yam — which; upāsate — follow; tu — certainly; āryāḥ — those who are advanced in civilization.
My dear Lord, one’s occupational duty is instructed in Śrīmad-Bhāgavatam and Bhagavad-gītā according to Your point of view, which never deviates from the highest goal of life. Those who follow their occupational duties under Your supervision, being equal to all living entities, moving and nonmoving, and not considering high and low, are called Āryans. Such Āryans worship You, the Supreme Personality of Godhead.
na hi bhagavann aghaṭitam idaṁ
tvad-darśanān nṛṇām akhila-pāpa-kṣayaḥ
yan-nāma sakṛc chravaṇāt
pukkaśo ’pi vimucyate saṁsārāt
na — not; hi — indeed; bhagavan — O my Lord; aghaṭitam — not occurred; idam — this; tvat — of You; darśanāt — by seeing; nṛṇām — of all human beings; akhila — all; pāpa — of sins; kṣayaḥ — annihilation; yat-nāma — whose name; sakṛt — only once; śravaṇāt — by hearing; pukkaśaḥ — the lowest class, the caṇḍāla; api — also; vimucyate — is delivered; saṁsārāt — from the entanglement of material existence.
My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even caṇḍālas, men of the lowest class, are freed from all material contamination. Under the circumstances, who will not be freed from material contamination simply by seeing You?
atha bhagavan vayam adhunā
sura-ṛṣiṇā yat kathitaṁ
tāvakena katham anyathā bhavati
atha — therefore; bhagavan — O Supreme Personality of Godhead; vayam — we; adhunā — at the present moment; tvat-avaloka — by seeing You; parimṛṣṭa — wiped away; āśaya-malāḥ — contaminated desires in the heart; sura-ṛṣiṇā — by the great sage of the demigods (Nārada); yat — which; kathitam — spoken; tāvakena — who is Your devotee; katham — how; anyathā — otherwise; bhavati — can it be.
Therefore, my dear Lord, simply seeing You has now wiped away all the contamination of sinful activities and their results of material attachment and lusty desires, which always filled my mind and the core of my heart. Whatever is predicted by the great sage Nārada Muni cannot be otherwise. In other words, I have obtained Your audience as a result of being trained by Nārada Muni.
viditam ananta samastaṁ
tava jagad-ātmano janair ihācaritam
kiyad iva savitur iva khadyotaiḥ
viditam — well known; ananta — O unlimited; samastam — everything; tava — to You; jagat-ātmanaḥ — who are the Supersoul of all living entities; janaiḥ — by the mass of people, or all living entities; iha — within this material world; ācaritam — performed; vijñāpyam — to be informed; parama-guroḥ — to the Supreme Personality of Godhead, the supreme master; kiyat — how much; iva — certainly; savituḥ — to the sun; iva — like; khadyotaiḥ — by the fireflies.
O unlimited Supreme Personality of Godhead, whatever a living entity does in this material world is well known to You because You are the Supersoul. In the presence of the sun there is nothing to be revealed by the light of a glowworm. Similarly, because You know everything, in Your presence there is nothing for me to make known.
namas tubhyaṁ bhagavate
kuyogināṁ bhidā paramahaṁsāya
namaḥ — all obeisances; tubhyam — unto You; bhagavate — Your Lordship; sakala — all; jagat — of the cosmic manifestation; sthiti — of the maintenance; laya — dissolution; udaya — and creation; īśāya — unto the Supreme Lord; duravasita — impossible to understand; ātma-gataye — whose own position; ku-yoginām — of those who are attached to the objects of the senses; bhidā — by the false understanding of separateness; parama-haṁsāya — unto the supreme pure.
My dear Lord, You are the creator, maintainer and annihilator of this cosmic manifestation, but persons who are too materialistic and who always see separateness do not have eyes with which to see You. They cannot understand Your real position, and therefore they conclude that the cosmic manifestation is independent of Your opulence. My Lord, You are the supreme pure, and You are full in all six opulences. Therefore I offer my respectful obeisances unto You.
yaṁ vai śvasantam anu viśva-sṛjaḥ śvasanti
yaṁ cekitānam anu cittaya uccakanti
bhū-maṇḍalaṁ sarṣapāyati yasya mūrdhni
tasmai namo bhagavate ’stu sahasra-mūrdhne
yam — whom; vai — indeed; śvasantam — endeavoring; anu — after; viśva-sṛjaḥ — the directors of the cosmic creation; śvasanti — also endeavor; yam — whom; cekitānam — perceiving; anu — after; cittayaḥ — all the knowledge-gathering senses; uccakanti — perceive; bhū-maṇḍalam — the huge universe; sarṣapāyati — become like seeds of mustard; yasya — of whom; mūrdhni — on the head; tasmai — unto Him; namaḥ — obeisances; bhagavate — the Supreme Personality of Godhead, full with six opulences; astu — may there be; sahasra-mūrdhne — who has thousands of hoods.
My dear Lord, it is after You endeavor that Lord Brahmā, Indra and the other directors of the cosmic manifestation become occupied with their activities. It is after You perceive the material energy, My Lord, that the senses begin to perceive. The Supreme Personality of Godhead holds all the universes on His heads like seeds of mustard. I offer my respectful obeisances unto You, that Supreme Personality, who has thousands of hoods.
saṁstuto bhagavān evam
anantas tam abhāṣata
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; saṁstutaḥ — being worshiped; bhagavān — the Supreme Personality of Godhead; evam — in this way; anantaḥ — Lord Ananta; tam — unto him; abhāṣata — replied; vidyādhara-patim — the King of the Vidyādharas; prītaḥ — being very pleased; citraketum — King Citraketu; kuru-udvaha — O best of the Kuru dynasty, Mahārāja Parīkṣit.
Śukadeva Gosvāmī continued: The Lord, the Supreme Personality of Godhead, Anantadeva, being very much pleased with the prayers offered by Citraketu, the King of the Vidyādharas, replied to him as follows, O best of the Kuru dynasty, Mahārāja Parīkṣit.
yan nāradāṅgirobhyāṁ te
vyāhṛtaṁ me ’nuśāsanam
saṁsiddho ’si tayā rājan
vidyayā darśanāc ca me
śrī-bhagavān uvāca — the Supreme Personality of Godhead, Saṅkarṣaṇa, replied; yat — which; nārada-aṅgirobhyām — by the great sages Nārada and Aṅgirā; te — unto you; vyāhṛtam — spoken; me — of Me; anuśāsanam — the worship; saṁsiddhaḥ — completely perfected; asi — you are; tayā — by that; rājan — O King; vidyayā — mantra; darśanāt — from the direct sight; ca — as well as; me — of Me.
The Supreme Personality of Godhead, Anantadeva, replied as follows: O King, as a result of your having accepted the instructions spoken about Me by the great sages Nārada and Aṅgirā, you have become completely aware of transcendental knowledge. Because you are now educated in the spiritual science, you have seen Me face to face. Therefore you are now completely perfect.
ahaṁ vai sarva-bhūtāni
śabda-brahma paraṁ brahma
mamobhe śāśvatī tanū
aham — I; vai — indeed; sarva-bhūtāni — expanded in different forms of living entities; bhūta-ātmā — the Supersoul of all living entities (the supreme director and enjoyer of them); bhūta-bhāvanaḥ — the cause for the manifestation of all living entities; śabda-brahma — the transcendental sound vibration (the Hare Kṛṣṇa mantra); param brahma — the Supreme Absolute Truth; mama — My; ubhe — both (namely, the form of sound and the form of spiritual identity); śāśvatī — eternal; tanū — two bodies.
All living entities, moving and nonmoving, are My expansions and are separate from Me. I am the Supersoul of all living beings, who exist because I manifest them. I am the form of the transcendental vibrations like oṁkāra and Hare Kṛṣṇa Hare Rāma, and I am the Supreme Absolute Truth. These two forms of Mine — namely, the transcendental sound and the eternally blissful spiritual form of the Deity, are My eternal forms; they are not material.
loke vitatam ātmānaṁ
lokaṁ cātmani santatam
ubhayaṁ ca mayā vyāptaṁ
mayi caivobhayaṁ kṛtam
loke — in this material world; vitatam — expanded (in the spirit of material enjoyment); ātmānam — the living entity; lokam — the material world; ca — also; ātmani — in the living entity; santatam — spread; ubhayam — both (the material world of material elements and the living entity); ca — and; mayā — by Me; vyāptam — pervaded; mayi — in Me; ca — also; eva — indeed; ubhayam — both of them; kṛtam — created.
In this world of matter, which the conditioned soul accepts as consisting of enjoyable resources, the conditioned soul expands, thinking that he is the enjoyer of the material world. Similarly, the material world expands in the living entity as a source of enjoyment. In this way they both expand, but because they are My energies, they are both pervaded by Me. As the Supreme Lord, I am the cause of these effects, and one should know that both of them rest in Me.
yathā suṣuptaḥ puruṣo
viśvaṁ paśyati cātmani
manyate svapna utthitaḥ
tad-draṣṭāraṁ paraṁ smaret
yathā — just as; suṣuptaḥ — sleeping; puruṣaḥ — a person; viśvam — the whole universe; paśyati — perceives; ca — also; ātmani — in himself; ātmānam — himself; eka-deśa-stham — lying down in one place; manyate — he considers; svapne — in the dreaming condition; utthitaḥ — waking up; evam — in this way; jāgaraṇa-ādīni — the states of wakefulness and so on; jīva-sthānāni — the living entity’s different conditions of existence; ca — also; ātmanaḥ — of the Supreme Personality of Godhead; māyā-mātrāṇi — the exhibitions of the illusory potency; vijñāya — knowing; tat — of them; draṣṭāram — the creator or seer of all such conditions; param — the Supreme; smaret — one should always remember.
When a person is in deep sleep, he dreams and sees in himself many other objects, such as great mountains and rivers or perhaps even the entire universe, although they are far away. Sometimes when one awakens from a dream he sees that he is in a human form, lying in his bed in one place. Then he sees himself, in terms of various conditions, as belonging to a particular nationality, family and so on. All the conditions of deep sleep, dreaming and wakefulness are but energies of the Supreme Personality of Godhead. One should always remember the original creator of these conditions, the Supreme Lord, who is unaffected by them.
yena prasuptaḥ puruṣaḥ
svāpaṁ vedātmanas tadā
sukhaṁ ca nirguṇaṁ brahma
tam ātmānam avehi mām
yena — by whom (the Supreme Brahman); prasuptaḥ — sleeping; puruṣaḥ — a man; svāpam — the subject of a dream; veda — knows; ātmanaḥ — of himself; tadā — at that time; sukham — happiness; ca — also; nirguṇam — without contact with the material environment; brahma — the supreme spirit; tam — Him; ātmānam — the pervader; avehi — just know; mām — Me.
Know Me to be the Supreme Brahman, the all-pervading Supersoul through whom the sleeping living entity can understand his dreaming condition and his happiness beyond the activities of the material senses. That is to say, I am the cause of the activities of the sleeping living being.
ubhayaṁ smarataḥ puṁsaḥ
taj jñānaṁ brahma tat param
ubhayam — both types of consciousness (sleep and wakefulness); smarataḥ — remembering; puṁsaḥ — of the person; prasvāpa — of consciousness during sleep; pratibodhayoḥ — and of consciousness while awake; anveti — extends through; vyatiricyeta — may reach beyond; tat — that; jñānam — knowledge; brahma — the Supreme Brahman; tat — that; param — transcendental.
If one’s dreams during sleep are merely subject matters witnessed by the Supersoul, how can the living entity, who is different from the Supersoul, remember the activities of dreams? The experiences of one person cannot be understood by another. Therefore the knower of the facts, the living entity who inquires into the incidents manifested in dreams and wakefulness, is different from the circumstantial activities. That knowing factor is Brahman. In other words, the quality of knowing belongs to the living entities and to the Supreme Soul. Thus the living entity can also experience the activities of dreams and wakefulness. In both stages the knower is unchanged, but is qualitatively one with the Supreme Brahman.
yad etad vismṛtaṁ puṁso
mad-bhāvaṁ bhinnam ātmanaḥ
tataḥ saṁsāra etasya
dehād deho mṛter mṛtiḥ
yat — which; etat — this; vismṛtam — forgotten; puṁsaḥ — of the living entity; mat-bhāvam — My spiritual position; bhinnam — separation; ātmanaḥ — from the Supreme Soul; tataḥ — from that; saṁsāraḥ — material, conditional life; etasya — of the living entity; dehāt — from one body; dehaḥ — another body; mṛteḥ — from one death; mṛtiḥ — another death.
When a living entity, thinking himself different from Me, forgets his spiritual identity of qualitative oneness with Me in eternity, knowledge and bliss, his material, conditional life begins. In other words, instead of identifying his interest with Mine, he becomes interested in his bodily expansions like his wife, children and material possessions. In this way, by the influence of his actions, one body comes from another, and after one death, another death takes place.
labdhveha mānuṣīṁ yoniṁ
ātmānaṁ yo na buddhyeta
na kvacit kṣemam āpnuyāt
labdhvā — achieving; iha — in this material world (especially in this pious land of Bhārata-varṣa, India); mānuṣīm — the human; yonim — species; jñāna — of knowledge through Vedic scriptures; vijñāna — and practical application of that knowledge in life; sambhavām — wherein there is a possibility; ātmānam — one’s real identity; yaḥ — anyone who; na — not; buddhyeta — understands; na — never; kvacit — at any time; kṣemam — success in life; āpnuyāt — can obtain.
A human being can attain perfection in life by self-realization through the Vedic literature and its practical application. This is possible especially for a human being born in India, the land of piety. A man who obtains birth in such a convenient position but does not understand his self is unable to achieve the highest perfection, even if he is exalted to life in the higher planetary systems.
abhayaṁ cāpy anīhāyāṁ
saṅkalpād viramet kaviḥ
smṛtvā — remembering; īhāyām — in the field of activities with fruitive results; parikleśam — the waste of energy and the miserable conditions; tataḥ — from that; phala-viparyayam — the opposite of the desired result; abhayam — fearlessness; ca — also; api — indeed; anīhāyām — when there is no desire for fruitive results; saṅkalpāt — from material desire; viramet — should cease; kaviḥ — one who is advanced in knowledge.
Remembering the great trouble found in the field of activities performed for fruitive results, and remembering how one receives the reverse of the results one desires — whether from material actions or from the fruitive activities recommended in the Vedic literatures — an intelligent man should cease from the desire for fruitive actions, for by such endeavors one cannot achieve the ultimate goal of life. On the other hand, if one acts without desires for fruitive results — in other words, if one engages in devotional activities — he can achieve the highest goal of life with freedom from miserable conditions. Considering this, one should cease from material desires.
kurvāte dampatī kriyāḥ
tato ’nivṛttir aprāptir
duḥkhasya ca sukhasya ca
sukhāya — for happiness; duḥkha-mokṣāya — for release from the unhappy state; kurvāte — perform; dam-patī — the wife and husband; kriyāḥ — activities; tataḥ — from that; anivṛttiḥ — no cessation; aprāptiḥ — no achievement; duḥkhasya — of distress; ca — also; sukhasya — of happiness; ca — also.
As husband and wife, a man and woman plan together to attain happiness and decrease unhappiness, working jointly in many ways, but because their activities are full of desires, these activities are never a source of happiness, and they never diminish distress. On the contrary, they are a cause of great unhappiness.
evaṁ viparyayaṁ buddhvā
ātmanaś ca gatiṁ sūkṣmāṁ
nirmuktaḥ svena tejasā
mad-bhaktaḥ puruṣo bhavet
evam — in this way; viparyayam — reversal; buddhvā — realizing; nṛṇām — of men; vijña-abhimāninām — who think of themselves as full of scientific knowledge; ātmanaḥ — of the self; ca — also; gatim — the progress; sūkṣmām — extremely difficult to understand; sthāna-traya — the three conditions of life (deep sleep, dreaming and wakefulness); vilakṣaṇām — apart from; dṛṣṭa — directly perceived; śrutābhiḥ — or understood by information from authorities; mātrābhiḥ — from objects; nirmuktaḥ — being freed; svena — by one’s own; tejasā — strength of consideration; jñāna-vijñāna — with knowledge and practical application of the knowledge; santṛptaḥ — being fully satisfied; mat-bhaktaḥ — My devotee; puruṣaḥ — a person; bhavet — should become.
One should understand that the activities of persons who are proud of their material experience bring only results contradictory to those such persons conceive while awake, sleeping and deeply sleeping. One should further understand that the spirit soul, although very difficult for the materialist to perceive, is above all these conditions, and by the strength of one’s discrimination, one should give up the desire for fruitive results in the present life and in the next. Thus becoming experienced in transcendental knowledge, one should become My devotee.
etāvān eva manujair
svārthaḥ sarvātmanā jñeyo
etāvān — this much; eva — indeed; manujaiḥ — by human beings; yoga — by the process of linking with the Supreme by bhakti-yoga; naipuṇya — endowed with expertise; buddhibhiḥ — who have intelligence; sva-arthaḥ — the ultimate goal of life; sarva-ātmanā — by all means; jñeyaḥ — to be known; yat — which; para — of the transcendental Lord; ātma — and of the soul; eka — of the oneness; darśanam — understanding.
Persons who try to reach the ultimate goal of life must expertly observe the Supreme Absolute Person and the living entity, who are one in quality in their relationship as part and whole. This is the ultimate understanding of life. There is no better truth than this.
tvam etac chraddhayā rājann
apramatto vaco mama
dhārayann āśu sidhyasi
tvam — you; etat — this; śraddhayā — with great faith and allegiance; rājan — O King; apramattaḥ — without being mad or deviated to any other conclusion; vacaḥ — instruction; mama — of Me; jñāna-vijñāna-sampannaḥ — being fully aware of knowledge and its practical application in life; dhārayan — accepting; āśu — very soon; sidhyasi — you will become the most perfect.
O King, if you accept this conclusion of Mine, being unattached to material enjoyment, adhering to Me with great faith and thus becoming proficient and fully aware of knowledge and its practical application in life, you will achieve the highest perfection by attaining Me.
āśvāsya bhagavān itthaṁ
paśyatas tasya viśvātmā
tataś cāntardadhe hariḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; āśvāsya — assuring; bhagavān — the Supreme Personality of Godhead; ittham — thus; citraketum — King Citraketu; jagat-guruḥ — the supreme spiritual master; paśyataḥ — while looking on; tasya — he; viśva-ātmā — the Supersoul of the whole universe; tataḥ — from there; ca — also; antardadhe — disappeared; hariḥ — Lord Hari.
Śrī Śukadeva Gosvāmī continued: After thus instructing Citraketu and assuring him of perfection in this way, the Supreme Personality of Godhead, who is the supreme spiritual master, the supreme soul, Saṅkarṣaṇa, disappeared from that place as Citraketu looked on.