Śrīmad Bhāgavatam |Canto 6 Chapter 17
Mother Pārvatī Curses Citraketu
yataś cāntarhito ’nantas
tasyai kṛtvā diśe namaḥ
cacāra gagane caraḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; yataḥ — in which (direction); ca — and; antarhitaḥ — disappeared; anantaḥ — the unlimited Supreme Personality of Godhead; tasyai — unto that; kṛtvā — after offering; diśe — direction; namaḥ — obeisances; vidyādharaḥ — the King of the Vidyādhara planet; citraketuḥ — Citraketu; cacāra — traveled; gagane — in outer space; caraḥ — moving.
Śrīla Śukadeva Gosvāmī said: After offering obeisances to the direction from which Ananta, the Supreme Personality of Godhead, had disappeared, Citraketu began traveling in outer space as the head of the Vidyādharas.
sa lakṣaṁ varṣa-lakṣāṇām
gāpayan harim īśvaram
saḥ — he (Citraketu); lakṣam — one hundred thousand; varṣa — of years; lakṣāṇām — one hundred thousand; avyāhata — without hindrance; bala-indriyaḥ — whose strength and power of the senses; stūyamānaḥ — being praised; mahā-yogī — the great mystic yogī; munibhiḥ — by saintly persons; siddha-cāraṇaiḥ — by the Siddhas and Cāraṇas; kulācalendra-droṇīṣu — within the valleys of the great mountain known as Kulācalendra, or Sumeru; nānā-saṅkalpa-siddhiṣu — where one becomes perfect in all kinds of mystic power; reme — enjoyed; vidyādhara-strībhiḥ — with the women of the Vidyādhara planet; gāpayan — causing to praise; harim — the Supreme Personality of Godhead, Hari; īśvaram — the controller.
Being praised by great sages and saints and by the inhabitants of Siddhaloka and Cāraṇaloka, Citraketu, the most powerful mystic yogī, wandered about enjoying life for millions of years. With bodily strength and senses free from deterioration, he traveled within the valleys of Sumeru Mountain, which is the place of perfection for various kinds of mystic power. In those valleys he enjoyed life with the women of Vidyādhara-loka by chanting the glories of the Supreme Lord, Hari.
ekadā sa vimānena
giriśaṁ dadṛśe gacchan
uvāca devyāḥ śṛṇvantyā
ekadā — one time; saḥ — he (King Citraketu); vimānena — with his airplane; viṣṇu-dattena — given to him by Lord Viṣṇu; bhāsvatā — shining brilliantly; giriśam — Lord Śiva; dadṛśe — he saw; gacchan — going; parītam — surrounded; siddha — by the inhabitants of Siddhaloka; cāraṇaiḥ — and the inhabitants of Cāraṇaloka; āliṅgya — embracing; aṅkīkṛtām — sitting on his lap; devīm — his wife, Pārvatī; bāhunā — with his arm; muni-saṁsadi — in the presence of great saintly persons; uvāca — he said; devyāḥ — while the goddess Pārvatī; śṛṇvantyāḥ — was hearing; jahāsa — he laughed; uccaiḥ — very loudly; tad-antike — in the vicinity.
One time while King Citraketu was traveling in outer space on a brilliantly effulgent airplane given to him by Lord Viṣṇu, he saw Lord Śiva, surrounded by Siddhas and Cāraṇas. Lord Śiva was sitting in an assembly of great saintly persons and embracing Pārvatī on his lap with his arm. Citraketu laughed loudly and spoke, within the hearing of Pārvatī.
eṣa loka-guruḥ sākṣād
dharmaṁ vaktā śarīriṇām
āste mukhyaḥ sabhāyāṁ vai
citraketuḥ uvāca — King Citraketu said; eṣaḥ — this; loka-guruḥ — the spiritual master of the people who follow Vedic instructions; sākṣāt — directly; dharmam — of religion; vaktā — the speaker; śarīriṇām — for all living entities who have accepted material bodies; āste — sits; mukhyaḥ — the chief; sabhāyām — in an assembly; vai — indeed; mithunī-bhūya — embracing; bhāryayā — with his wife.
Citraketu said: Lord Śiva, the spiritual master of the general populace, is the best of all living entities who have accepted material bodies. He enunciates the system of religion. Yet how wonderful it is that he is embracing his wife, Pārvatī, in the midst of an assembly of great saintly persons.
aṅkīkṛtya striyaṁ cāste
gata-hrīḥ prākṛto yathā
jaṭā-dharaḥ — keeping matted locks of hair; tīvra-tapāḥ — highly elevated due to undergoing fierce austerities and penances; brahma-vādi — of strict followers of the Vedic principles; sabhā-patiḥ — the president of an assembly; aṅkīkṛtya — embracing; striyam — a woman; ca — and; āste — sits; gata-hrīḥ — without shame; prākṛtaḥ — a person conditioned by material nature; yathā — just as.
Lord Śiva, whose hair is matted on his head, has certainly undergone great austerities and penances. Indeed, he is the president in the assembly of strict followers of Vedic principles. Nonetheless, he is seated with his wife on his lap in the midst of saintly persons and is embracing her as if he were a shameless, ordinary human being.
prāyaśaḥ prākṛtāś cāpi
striyaṁ rahasi bibhrati
bibharti sadasi striyam
prāyaśaḥ — generally; prākṛtāḥ — conditioned souls; ca — also; api — although; striyam — a woman; rahasi — in a solitary place; bibhrati — embrace; ayam — this (Lord Śiva); mahā-vrata-dharaḥ — the master of great vows and austerities; bibharti — enjoys; sadasi — in an assembly of great saintly persons; striyam — his wife.
Ordinary conditioned persons generally embrace their wives and enjoy their company in solitary places. How wonderful it is that Lord Mahādeva, although a great master of austerity, is embracing his wife openly in the midst of an assembly of great saints.
bhagavān api tac chrutvā
tūṣṇīṁ babhūva sadasi
sabhyāś ca tad-anuvratāḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; bhagavān — Lord Śiva; api — also; tat — that; śrutvā — hearing; prahasya — smiling; agādha-dhīḥ — whose intelligence is unfathomed; nṛpa — O King; tūṣṇīm — silent; babhūva — remained; sadasi — in the assembly; sabhyāḥ — everyone assembled there; ca — and; tat-anuvratāḥ — followed Lord Śiva (remained silent).
Śrīla Śukadeva Gosvāmī continued: My dear King, after hearing Citraketu’s statement, Lord Śiva, the most powerful personality, whose knowledge is fathomless, simply smiled and remained silent, and all the members of the assembly followed the lord by not saying anything.
ruṣāha devī dhṛṣṭāya
iti — thus; a-tat-vīrya-viduṣi — when Citraketu, who did not know the prowess of Lord Śiva; bruvāṇe — spoke; bahu-aśobhanam — that which is not up to the standard of etiquette (the criticism of the exalted Lord Śiva); ruṣā — with anger; āha — said; devī — the goddess Pārvatī; dhṛṣṭāya — unto Citraketu, who was quite shameless; nirjita-ātma — as one who has controlled his senses; abhimānine — thinking of himself.
Not knowing the prowess of Lord Śiva and Pārvatī, Citraketu strongly criticized them. His statements were not at all pleasing, and therefore the goddess Pārvatī, being very angry, spoke as follows to Citraketu, who thought himself better than Lord Śiva in controlling the senses.
ayaṁ kim adhunā loke
śāstā daṇḍa-dharaḥ prabhuḥ
nirlajjānāṁ ca viprakṛt
śrī-pārvatī uvāca — the goddess Pārvatī said; ayam — this; kim — whether; adhunā — now; loke — in the world; śāstā — the supreme controller; daṇḍa-dharaḥ — the carrier of the rod of punishment; prabhuḥ — the master; asmat-vidhānām — of persons like us; duṣṭānām — criminals; nirlajjānām — who have no shame; ca — and; viprakṛt — the restrainer.
The goddess Pārvatī said: Alas, has this upstart now received a post from which to punish shameless persons like us? Has he been appointed ruler, carrier of the rod of punishment? Is he now the only master of everything?
na veda dharmaṁ kila padmayonir
na brahma-putrā bhṛgu-nāradādyāḥ
na vai kumāraḥ kapilo manuś ca
ye no niṣedhanty ati-vartinaṁ haram
na — not; veda — knows; dharmam — the religious principles; kila — indeed; padma-yoniḥ — Lord Brahmā; na — nor; brahma-putrāḥ — the sons of Lord Brahmā; bhṛgu — Bhṛgu; nārada — Nārada; ādyāḥ — and so on; na — nor; vai — indeed; kumāraḥ — the four Kumāras (Sanaka, Sanat-kumāra, Sananda and Sanātana); kapilaḥ — Lord Kapila; manuḥ — Manu himself; ca — and; ye — who; no — not; niṣedhanti — order to stop; ati-vartinam — who is beyond laws and orders; haram — Lord Śiva.
Alas, Lord Brahmā, who has taken his birth from the lotus flower, does not know the principles of religion, nor do the great saints like Bhṛgu and Nārada, nor the four Kumāras, headed by Sanat-kumāra. Manu and Kapila have also forgotten the religious principles. I suppose it to be because of this that they have not tried to stop Lord Śiva from behaving improperly.
jagad-guruṁ maṅgala-maṅgalaṁ svayam
yaḥ kṣatra-bandhuḥ paribhūya sūrīn
praśāsti dhṛṣṭas tad ayaṁ hi daṇḍyaḥ
eṣām — of all these (exalted personalities); anudhyeya — to be constantly meditated upon; pada-abja-yugmam — whose two lotus feet; jagat-gurum — the spiritual master of the whole world; maṅgala-maṅgalam — personification of the topmost religious principle; svayam — himself; yaḥ — he who; kṣatra-bandhuḥ — the lowest of the kṣatriyas; paribhūya — overriding; sūrīn — the demigods (like Brahmā and the others); praśāsti — chastises; dhṛṣṭaḥ — impudent; tat — therefore; ayam — this person; hi — indeed; daṇḍyaḥ — to be punished.
This Citraketu is the lowest of kṣatriyas, for he has impudently overridden Brahmā and the other demigods by insulting Lord Śiva, upon whose lotus feet they always meditate. Lord Śiva is personified religion and the spiritual master of the entire world, and therefore Citraketu must be punished.
nāyam arhati vaikuṇṭha-
na — not; ayam — this person; arhati — deserves; vaikuṇṭha-pāda-mūla-upasarpaṇam — the approaching of the shelter of Lord Viṣṇu’s lotus feet; sambhāvita-matiḥ — considering himself highly esteemed; stabdhaḥ — impudent; sādhubhiḥ — by great saintly persons; paryupāsitam — worshiped.
This person is puffed up because of his achievements, thinking, “I am the best.” He does not deserve to approach the shelter of Lord Viṣṇu’s lotus feet, which are worshiped by all saintly persons, for he is impudent, thinking himself greatly important.
ataḥ pāpīyasīṁ yonim
āsurīṁ yāhi durmate
yatheha bhūyo mahatāṁ
na kartā putra kilbiṣam
ataḥ — therefore; pāpīyasīm — most sinful; yonim — to the species of life; āsurīm — demoniac; yāhi — go; durmate — O impudent one; yathā — so that; iha — in this world; bhūyaḥ — again; mahatām — to great personalities; na — not; kartā — will commit; putra — my dear son; kilbiṣam — any offense.
O impudent one, my dear son, now take birth in a low, sinful family of demons so that you will not commit such an offense again toward exalted, saintly persons in this world.
evaṁ śaptaś citraketur
vimānād avaruhya saḥ
prasādayām āsa satīṁ
mūrdhnā namreṇa bhārata
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; evam — thus; śaptaḥ — cursed; citraketuḥ — King Citraketu; vimānāt — from his airplane; avaruhya — coming down; saḥ — he; prasādayām āsa — completely pleased; satīm — Pārvatī; mūrdhnā — by his head; namreṇa — bent low; bhārata — O King Parīkṣit.
Śrī Śukadeva Gosvāmī continued: My dear King Parīkṣit, when Citraketu was cursed by Pārvatī, he descended from his airplane, bowed before her with great humility and pleased her completely.
pratigṛhṇāmi te śāpam
devair martyāya yat proktaṁ
pūrva-diṣṭaṁ hi tasya tat
citraketuḥ uvāca — King Citraketu said; pratigṛhṇāmi — I accept; te — your; śāpam — curse; ātmanaḥ — my own; añjalinā — with folded bands; ambike — O mother; devaiḥ — by the demigods; martyāya — unto a mortal; yat — which; proktam — prescribed; pūrva-diṣṭam — fixed previously according to one’s past deeds; hi — indeed; tasya — of him; tat — that.
Citraketu said: My dear mother, with my own hands folded together I accept the curse upon me. I do not mind the curse, for happiness and distress are given by the demigods as a result of one’s past deeds.
bhrāmyan sukhaṁ ca duḥkhaṁ ca
bhuṅkte sarvatra sarvadā
saṁsāra-cakre — in the wheel of material existence; etasmin — this; jantuḥ — the living entity; ajñāna-mohitaḥ — being bewildered by ignorance; bhrāmyan — wandering; sukham — happiness; ca — and; duḥkham — distress; ca — also; bhuṅkte — he undergoes; sarvatra — everywhere; sarvadā — always.
Deluded by ignorance, the living entity wanders in the forest of this material world, enjoying the happiness and distress resulting from his past deeds, everywhere and at all times. [Therefore, my dear mother, neither you nor I am to be blamed for this incident.]
naivātmā na paraś cāpi
kartā syāt sukha-duḥkhayoḥ
kartāraṁ manyate ’trājña
ātmānaṁ param eva ca
na — not; eva — indeed; ātmā — the spirit soul; na — nor; paraḥ — another (friend or enemy); ca — also; api — indeed; kartā — the doer; syāt — can be; sukha-duḥkhayoḥ — of happiness and distress; kartāram — the doer; manyate — considers; atra — in this connection; ajñaḥ — a person not aware of the real fact; ātmānam — himself; param — another; eva — indeed; ca — also.
In this material world, neither the living entity himself nor others [friends and enemies] are the cause of material happiness and distress. But because of gross ignorance, the living entity thinks that he and others are the cause.
kaḥ śāpaḥ ko nv anugrahaḥ
kaḥ svargo narakaḥ ko vā
kiṁ sukhaṁ duḥkham eva vā
guṇa-pravāhe — in the current of the modes of material nature; etasmin — this; kaḥ — what; śāpaḥ — a curse; kaḥ — what; nu — indeed; anugrahaḥ — a favor; kaḥ — what; svargaḥ — elevation to heavenly planets; narakaḥ — hell; kaḥ — what; vā — or; kim — what; sukham — happiness; duḥkham — distress; eva — indeed; vā — or.
This material world resembles the waves of a constantly flowing river. Therefore, what is a curse and what is a favor? What are the heavenly planets, and what are the hellish planets? What is actually happiness, and what is actually distress? Because the waves flow constantly, none of them has an eternal effect.
ekaḥ sṛjati bhūtāni
eṣāṁ bandhaṁ ca mokṣaṁ ca
sukhaṁ duḥkhaṁ ca niṣkalaḥ
ekaḥ — one; sṛjati — creates; bhūtāni — different varieties of living entities; bhagavān — the Supreme Personality of Godhead; ātma-māyayā — by His personal potencies; eṣām — of all the conditioned souls; bandham — the conditional life; ca — and; mokṣam — the liberated life; ca — also; sukham — happiness; duḥkham — distresses; ca — and; niṣkalaḥ — not affected by the material qualities.
The Supreme Personality of Godhead is one. Unaffected by the conditions of the material world, He creates all the conditioned souls by His own personal potency. Because of being contaminated by the material energy, the living entity is put into ignorance and thus into different conditions of bondage. Sometimes, by knowledge, the living entity is given liberation. In sattva-guṇa and rajo-guṇa, he is subjected to happiness and distress.
na tasya kaścid dayitaḥ pratīpo
na jñāti-bandhur na paro na ca svaḥ
samasya sarvatra nirañjanasya
sukhe na rāgaḥ kuta eva roṣaḥ
na — not; tasya — of Him (the Supreme Lord); kaścit — anyone; dayitaḥ — dear; pratīpaḥ — not dear; na — nor; jñāti — kinsman; bandhuḥ — friend; na — nor; paraḥ — other; na — nor; ca — also; svaḥ — own; samasya — who is equal; sarvatra — everywhere; nirañjanasya — without being affected by material nature; sukhe — in happiness; na — not; rāgaḥ — attachment; kutaḥ — from where; eva — indeed; roṣaḥ — anger.
The Supreme Personality of Godhead is equally disposed toward all living entities. Therefore no one is very dear to Him, and no one is a great enemy for Him; no one is His friend, and no one is His relative. Being unattached to the material world, He has no affection for so-called happiness or hatred for so-called distress. The two terms happiness and distress are relative. Since the Lord is always happy, for Him there is no question of distress.
tathāpi tac-chakti-visarga eṣāṁ
sukhāya duḥkhāya hitāhitāya
bandhāya mokṣāya ca mṛtyu-janmanoḥ
śarīriṇāṁ saṁsṛtaye ’vakalpate
tathāpi — still; tat-śakti — of the Lord’s energy; visargaḥ — the creation; eṣām — of these (conditioned souls); sukhāya — for the happiness; duḥkhāya — for the distress; hita-ahitāya — for the profit and loss; bandhāya — for the bondage; mokṣāya — for the liberation; ca — also; mṛtyu — of death; janmanoḥ — and birth; śarīriṇām — of all those who accept material bodies; saṁsṛtaye — for the repetition; avakalpate — acts.
Although the Supreme Lord is unattached to our happiness and distress according to karma, and although no one is His enemy or favorite, He creates pious and impious activities through the agency of His material potency. Thus for the continuation of the materialistic way of life He creates happiness and distress, good fortune and bad, bondage and liberation, birth and death.
atha prasādaye na tvāṁ
yan manyase hy asādhūktaṁ
mama tat kṣamyatāṁ sati
atha — therefore; prasādaye — I am trying to please; na — not; tvām — you; śāpa-mokṣāya — for being released from your curse; bhāmini — O most angry one; yat — which; manyase — you consider; hi — indeed; asādhu-uktam — improper speech; mama — my; tat — that; kṣamyatām — let it be excused; sati — O most chaste one.
O mother, you are now unnecessarily angry, but since all my happiness and distress are destined by my past activities, I do not plead to be excused or relieved from your curse. Although what I have said is not wrong, please let whatever you think is wrong be pardoned.
iti prasādya giriśau
paśyatoḥ smayatos tayoḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; prasādya — after satisfying; giriśau — Lord Śiva and his wife, Pārvatī; citraketuḥ — King Citraketu; arim-dama — O King Parīkṣit, who are always able to subdue the enemy; jagāma — went away; sva-vimānena — by his own airplane; paśyatoḥ — were watching; smayatoḥ — were smiling; tayoḥ — while Lord Śiva and Pārvatī.
Śrī Śukadeva Gosvāmī continued: O King Parīkṣit, subduer of the enemy, after Citraketu satisfied Lord Śiva and his wife, Pārvatī, he boarded his airplane and left as they looked on. When Lord Śiva and Pārvatī saw that Citraketu, although informed of the curse, was unafraid, they smiled, being fully astonished by his behavior.
tatas tu bhagavān rudro
rudrāṇīm idam abravīt
pārṣadānāṁ ca śṛṇvatām
tataḥ — thereafter; tu — then; bhagavān — the most powerful; rudraḥ — Lord Śiva; rudrāṇīm — unto his wife, Pārvatī; idam — this; abravīt — said; devarṣi — while the great sage Nārada; daitya — the demons; siddhānām — and the inhabitants of Siddhaloka, who are expert in yogic power; pārṣadānām — his personal associates; ca — also; śṛṇvatām — were listening.
Thereafter, in the presence of the great sage Nārada, the demons, the inhabitants of Siddhaloka, and his personal associates, Lord Śiva, who is most powerful, spoke to his wife, Pārvatī, while they all listened.
dṛṣṭavaty asi suśroṇi
śrī-rudraḥ uvāca — Lord Śiva said; dṛṣṭavatī asi — have you seen; su-śroṇi — O beautiful Pārvatī; hareḥ — of the Supreme Personality of Godhead; adbhuta-karmaṇaḥ — whose acts are wonderful; māhātmyam — the greatness; bhṛtya-bhṛtyānām — of the servants of the servants; niḥspṛhāṇām — who are without ambitions for sense gratification; mahātmanām — great souls.
Lord Śiva said: My dear beautiful Pārvatī, have you seen the greatness of the Vaiṣṇavas? Being servants of the servants of the Supreme Personality of Godhead, Hari, they are great souls and are not interested in any kind of material happiness.
na kutaścana bibhyati
nārāyaṇa-parāḥ — pure devotees, who are interested only in the service of Nārāyaṇa, the Supreme Personality of Godhead; sarve — all; na — not; kutaścana — anywhere; bibhyati — are afraid; svarga — in the higher planetary systems; apavarga — in liberation; narakeṣu — and in hell; api — even; tulya — equal; artha — value; darśinaḥ — who see.
Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Nārāyaṇa, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.
sukhaṁ duḥkhaṁ mṛtir janma
śāpo ’nugraha eva ca
dehinām — of all those who have accepted material bodies; deha-saṁyogāt — because of contact with the material body; dvandvāni — dualities; īśvara-līlayā — by the supreme will of the Lord; sukham — happiness; duḥkham — distress; mṛtiḥ — death; janma — birth; śāpaḥ — curse; anugrahaḥ — favor; eva — certainly; ca — and.
Because of the actions of the Supreme Lord’s external energy, the living entities are conditioned in contact with material bodies. The dualities of happiness and distress, birth and death, curses and favors, are natural by-products of this contact in the material world.
hy artha-bheda ivātmani
bhid eva srajivat kṛtaḥ
aviveka-kṛtaḥ — done in ignorance, without mature consideration; puṁsaḥ — of the living entity; hi — indeed; artha-bhedaḥ — differentiation of value; iva — like; ātmani — in himself; guṇa-doṣa — of quality and fault; vikalpaḥ — imagination; ca — and; bhit — difference; eva — certainly; sraji — in a garland; vat — like; kṛtaḥ — male.
As one mistakenly considers a flower garland to be a snake or experiences happiness and distress in a dream, so, in the material world, by a lack of careful consideration, we differentiate between happiness and distress, considering one good and the other bad.
bhaktim udvahatāṁ nṛṇām
na hi kaścid vyapāśrayaḥ
vāsudeve — to Lord Vāsudeva, Kṛṣṇa; bhagavati — the Supreme Personality of Godhead; bhaktim — love and faith in devotional service; udvahatām — for those who are carrying; nṛṇām — men; jñāna-vairāgya — of real knowledge and detachment; vīryāṇām — possessing the powerful strength; na — not; hi — indeed; kaścit — anything; vyapāśrayaḥ — as interest or shelter.
Persons engaged in devotional service to Lord Vāsudeva, Kṛṣṇa, have naturally perfect knowledge and detachment from this material world. Therefore such devotees are not interested in the so-called happiness or so-called distress of this world.
nāhaṁ viriñco na kumāra-nāradau
na brahma-putrā munayaḥ sureśāḥ
vidāma yasyehitam aṁśakāṁśakā
na tat-svarūpaṁ pṛthag-īśa-māninaḥ
na — not; aham — I (Lord Śiva); viriñcaḥ — Lord Brahmā; na — nor; kumāra — the Aśvinī-kumāras; nāradau — the great saint Nārada; na — nor; brahma-putrāḥ — the sons of Lord Brahmā; munayaḥ — great saintly persons; sura-īśāḥ — all the great demigods; vidāma — know; yasya — of whom; īhitam — activity; aṁśaka-aṁśakāḥ — those who are parts of the parts; na — not; tat — His; sva-rūpam — real personality; pṛthak — separate; īśa — rulers; māninaḥ — who consider ourselves to be.
Neither I [Lord Śiva], nor Brahmā, nor the Aśvinī-kumāras, nor Nārada or the other great sages who are Brahmā’s sons, nor even the demigods can understand the pastimes and personality of the Supreme Lord. Although we are part of the Supreme Lord, we consider ourselves independent, separate controllers, and thus we cannot understand His identity.
na hy asyāsti priyaḥ kaścin
nāpriyaḥ svaḥ paro ’pi vā
na — not; hi — indeed; asya — of the Lord; asti — there is; priyaḥ — very dear; kaścit — anyone; na — nor; apriyaḥ — not dear; svaḥ — own; paraḥ — other; api — even; vā — or; ātmatvāt — due to being the soul of the soul; sarva-bhūtānām — of all living entities; sarva-bhūta — to all living entities; priyaḥ — very, very dear; hariḥ — Lord Hari.
He holds no one as very dear and no one as inimical. He has no one for His own relative, and no one is alien to Him. He is actually the soul of the soul of all living entities. Thus He is the auspicious friend of all living beings and is very near and dear to all of them.
tasya cāyaṁ mahā-bhāgaś
citraketuḥ priyo ’nugaḥ
sarvatra sama-dṛk śānto
hy ahaṁ caivācyuta-priyaḥ
tasmān na vismayaḥ kāryaḥ
tasya — of Him (the Lord); ca — and; ayam — this; mahā-bhāgaḥ — the most fortunate; citraketuḥ — King Citraketu; priyaḥ — beloved; anugaḥ — most obedient servant; sarvatra — everywhere; sama-dṛk — sees equally; śāntaḥ — very peaceful; hi — indeed; aham — I; ca — also; eva — certainly; acyuta-priyaḥ — very dear to Lord Kṛṣṇa, who never fails; tasmāt — therefore; na — no; vismayaḥ — wonder; kāryaḥ — to be done; puruṣeṣu — among persons; mahā-ātmasu — who are exalted souls; mahā-puruṣa-bhakteṣu — devotees of Lord Viṣṇu; śānteṣu — peaceful; sama-darśiṣu — equal to everyone.
This magnanimous Citraketu is a dear devotee of the Lord. He is equal to all living entities and is free from attachment and hatred. Similarly, I am also very dear to Lord Nārāyaṇa. Therefore, no one should be astonished to see the activities of the most exalted devotees of Nārāyaṇa, for they are free from attachment and envy. They are always peaceful, and they are equal to everyone.
iti śrutvā bhagavataḥ
babhūva śānta-dhī rājan
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; śrutvā — hearing; bhagavataḥ — of the most powerful demigod; śivasya — of Lord Śiva; umā — Pārvatī; abhibhāṣitam — instruction; babhūva — became; śānta-dhīḥ — very peaceful; rājan — O King Parīkṣit; devī — the goddess; vigata-vismayā — released from astonishment.
Śrī Śukadeva Gosvāmī said: O King, after hearing this speech by her husband, the demigoddess [Umā, the wife of Lord Śiva] gave up her astonishment at the behavior of King Citraketu and became steady in intelligence.
iti bhāgavato devyāḥ
mūrdhnā sa jagṛhe śāpam
iti — thus; bhāgavataḥ — the most exalted devotee; devyāḥ — of Pārvatī; pratiśaptum — to make a counter-curse; alantamaḥ — able in all respects; mūrdhnā — with his head; saḥ — he (Citraketu); jagṛhe — accepted; śāpam — the curse; etāvat — this much; sādhu-lakṣaṇam — the symptom of a devotee.
The great devotee Citraketu was so powerful that he was quite competent to curse mother Pārvatī in retaliation, but instead of doing so he very humbly accepted the curse and bowed his head before Lord Śiva and his wife. This is very much to be appreciated as the standard behavior of a Vaiṣṇava.
jajñe tvaṣṭur dakṣiṇāgnau
dānavīṁ yonim āśritaḥ
vṛtra ity abhivikhyāto
jajñe — was born; tvaṣṭuḥ — of the brāhmaṇa known as Tvaṣṭā; dakṣiṇa-agnau — in the fire sacrifice known as dakṣiṇāgni; dānavīm — demoniac; yonim — species of life; āśritaḥ — taking shelter of; vṛtraḥ — Vṛtra; iti — thus; abhivikhyātaḥ — celebrated; jñāna-vijñāna-saṁyutaḥ — fully equipped with transcendental knowledge and practical application of that knowledge in life.
Being cursed by mother Durgā [Bhavānī, the wife of Lord Śiva], that same Citraketu accepted birth in a demoniac species of life. Although still fully equipped with transcendental knowledge and practical application of that knowledge in life, he appeared as a demon at the fire sacrifice performed by Tvaṣṭā, and thus he became famous as Vṛtrāsura.
etat te sarvam ākhyātaṁ
yan māṁ tvaṁ paripṛcchasi
etat — this; te — unto you; sarvam — all; ākhyātam — explained; yat — which; mām — me; tvam — you; paripṛcchasi — asked; vṛtrasya — of Vṛtrāsura; asura-jāteḥ — whose birth was in a species of asuras; ca — and; kāraṇam — the cause; bhagavat-mateḥ — of exalted intelligence in Kṛṣṇa consciousness.
My dear King Parīkṣit, you inquired from me how Vṛtrāsura, a great devotee, took birth in a demoniac family. Thus I have tried to explain to you everything about this.
itihāsam imaṁ puṇyaṁ
śrutvā bandhād vimucyate
itihāsam — history; imam — this; puṇyam — very pious; citraketoḥ — of Citraketu; mahā-ātmanaḥ — the exalted devotee; māhātmyam — containing glory; viṣṇu-bhaktānām — from the devotees of Viṣṇu; śrutvā — hearing; bandhāt — from bondage or conditional, material life; vimucyate — is freed.
Citraketu was a great devotee [mahātmā]. If one hears this history of Citraketu from a pure devotee, the listener also is freed from the conditional life of material existence.
ya etat prātar utthāya
śraddhayā vāg-yataḥ paṭhet
itihāsaṁ hariṁ smṛtvā
sa yāti paramāṁ gatim
yaḥ — any person who; etat — this; prātaḥ — early in the morning; utthāya — rising; śraddhayā — with faith; vāk-yataḥ — controlling the mind and words; paṭhet — may read; itihāsam — history; harim — the Supreme Lord; smṛtvā — remembering; saḥ — that person; yāti — goes; paramām gatim — back home, back to Godhead.
One who rises from bed early in the morning and recites this history of Citraketu, controlling his words and mind and remembering the Supreme Personality of Godhead, will return home, back to Godhead, without difficulty.