Srimad Bhagavatam: Canto 6

(1) S'rî Parîkchit said: 'How could Vritrâsura with a nature of passion and ignorance and being that sinful minded, oh brahmin, have such a strong determination about Nârâyana, the Supreme Person? (2) With [even] the gods, whose minds are of pure goodness, and the saints who have unblemished souls, only rarely is observed that they develop devotion for the lotus feet of Mukunda, the Lord of Liberation. (3) countless species next
to man

In this material world there are as many living entities as there are atoms, some of them are human or related to the human form and among them only a few act to do good. (4) Oh best of the twice-born, one always sees that among those who believe in liberation only a few desire liberation and that among the thousands of them only a few are really liberated, are really perfect. (5) And with the millions and trillions [of living beings] you, among those who found liberation and perfection, oh great sage, will very rarely find someone who both considers Nârâyana the Supreme One and has a mind that is completely peaceful [compare B.G. 7: 3 & 7: 26]. (6) How, [with the truth of this,] could Vritra then, being so sinful and the cause of such suffering all over the world, in the full of his fire of giving battle have an intelligence that was fixed on Krishna? (7) I am in great doubt about this and I would very much like to hear, oh master, how he managed to please the Thousand-eyed One in battle with his bravery and strength.' "

(8) S'rî Sûta said: "After the powerful son of Vyâsa had listened to the question of the devout Parîkchit, he expressed his compliments and explained it to him. (9) S'rî S'uka said: 'Please listen carefully, oh King, to the story about this as heard from the mouths of Vyâsa, Nârada Muni and Devala Rishi. (10) Once there was a king, an emperor over all the earth, who lived in S'ûrasena and was named Citraketu ['the light of excellence']. During his rule the earth delivered everything one could wish for, oh King. (11) He had thousands and thousands of wives, but from none of them the king got a single child, even though they were very well capable of giving birth. (12) With all his beauty, magnanimity, youth, good birth, education, opulence, welfare and all other good qualities he was endowed with, he was full of anxiety in his role of being the spouse to that many wives bearing no children. (13) Neither his great opulence, nor all his queens with their beautiful eyes, nor all the lands he ruled as the Emperor, could make him happy. (14) One day however, Angirâ, the very powerful sage who traveled around in his countries, unexpectedly arrived at the palace. (15) In order to pay his respects according to the customs, he stood up from his throne and offered him worship. After thus having proven his hospitality, he offered him a comfortable seat and sat down next to him in proper self-restraint. (16) Then, oh Mahârâja, the great rishi himself bowed down, complimenting him who in all humility sat beside him on the ground, and addressed him speaking as follows.

(17) Angirâ said: 'Is everything all right with your health and the material order of the state, the order of the king [in the form of his guru, ministers, allies - friends, army and police, subjects, territory, fortress and treasury] that is so much alike the seven material layers protecting the living being [consisting of the totality, the ego and the five objects of the senses; mahat-tattva, ahankâra and tanmâtras]? (18) The king, submitting himself to [the needs and demands] of these elements of his rule, can achieve welfare and prosperity, oh god of man, and so will each and all who, depending on him, contribute and serve. (19) Do your wives, citizens, secretaries, servants, merchants as also your ministers, intimates, governors, landholders and kin, all comply with your rule? (20) When the mind [of the king] is controlled, all the subjects will cooperate and everyone, including the governors, will support free from negligence. (21) The anxiety of your pale face tells me that something is bothering you, that you yourself for some or another reason are not quite happy.'

(22) He [Citraketu] who desired offspring and this way by the muni was questioned despite his being well informed, oh King, bowed deeply before the sage in great humility and replied as follows. (23) King Citraketu said: 'Oh great soul, what of the external and internal affairs of the embodied souls would not be understood by yogis who are free from all sin by their austerity, spiritual knowledge and meditative absorption? (24) Nevertheless, even though you know everything, you ask me about my worries, oh brahmin. Let me, with your permission, then dilate on what you asked me. (25) Having a great empire even desirable to the demigods, all the wealth and upkeep does not give me any pleasure because I have no son. To me it is all like trying to satisfy one's hunger and thirst with everything else but food and drink. (26) Save therefore me and my forefathers from getting lost in the darkness, oh great wise. Make it so that we get a son and thus may defeat that [threat] which is so difficult to overcome.'

(27) S'rî S'uka said: 'Thus being beseeched, the most powerful and merciful son of Brahmâ made him cook a preparation of sweet rice for Tvashthâ [the demigod father of Vis'varûpa, see 6.8], which he then offered in worship of him. (28) The sage next offered the remnants of the sacrifice to the first and most perfect queen of all the king's queens who was called Kritadyuti, oh best of the Bhâratas. (29) Thereafter he said to the king: 'Oh King, there will be one son who will be the cause of jubilation as also lamentation for you', whereupon the son of Brahmâ left. (30) After having eaten the food of the offering Kritadyuti proved to be impregnated by Citraketu, the way the goddess Krittikâ received a son [named Skanda] from Agni. (31) Her fetus gradually developed little by little from the semen of the king of S'ûrasena, just like the moon does during the bright fortnight of the month. (32) And thus in due course of time a son was born who created the greatest delight among the inhabitants of S'ûrasena when they heard about it. (33) The king, very happy with his newly born son, bathed and decorated himself with ornaments and then arranged for the brahmins to perform the birth ceremony with many benedictory words. (34) He donated to the brahmins gold, silver, garments, ornaments as also villages, horses, elephants and sixty crores of cows. (35) In order to increase the opulence, the reputation and longevity of his newly born son, he with great attention like a raincloud showered all one could wish for. (36) Just like a poor man who has an increasing affection for the riches he gained with great difficulty, the pious king, as a father, day after day felt more love for the son he with so much difficulty had received. (37) Also the mother developed ignorantly an excessive affection for the son and that led, with all the co-wives of Kritadyuti, to a feverish desire also to have sons. (38) The way he all day cared about the son, king Citraketu was also extraordinarily attracted to the wife who gave him the son and not so much to the other wives. (39) Because they had no sons and were unhappy from being neglected by the king, they lamented and condemned themselves out of envy. (40) A woman who has no son is, at home by her husband and the co-wives who do have sons, disrespected and burdened with the load of sin. She is then despised like a maid-servant. (41) What would a maid-servant have to lament when she derives her honor from faithfully serving her husband? But if she is there like a maid-servant to the maid-servants, she is most unfortunate. (42) The queens, who burned [in lamentation and envy] because their king enjoyed the wealth of a son from their rival Kritadyuti, having fallen out of grace thus developed a very strong hatred. (43) Out of their minds because of their enmity, the women, unable to accept the king['s conduct], became extremely hard-hearted and administered poison to the boy. (44) Kritadyuti walking around the house was not aware of the sin committed by the co-wives and thought, looking at her son, that he was fast asleep. (45) When the boy had lain down a long time she, as a sensible woman, therefore gave the nurse the order: 'Please, oh friend, bring me my son.' (46) Looking after him, the nurse saw him lying down with his eyes turned upwards and his life force, mind and senses gone. She then falling to the ground cried: 'I am doomed!' (47) As soon as the queen heard that she, with an agitated voice in loud words of regret, was striking her breast with both her hands, she also hurried in and saw, upon approaching her son, that her child unexpectedly had deceased. (48) Overcome by grief she fell unconscious to the ground with her hair and dress in disarray. (49) Next, oh ruler of man, all the inhabitants of the palace and all the people, men and women, who had heard the loud crying nearby, came and all lamented greatly, being equally aggrieved, just as did pretentiously those who had committed the crime. (50-51) Hearing that his son had died for reasons unknown, the king could not see properly anymore. Followed by his entourage of ministers and brahmins he on his way constantly fell and slipped. Because of his affection his lamentation grew [like fire] so that he fell unconscious down at the feet of the dead boy. Heavily breathing with his hair and dress disheveled, he [coming to] was not capable of uttering a single word anymore, because of his choked up voice and the tears he cried. (52) The queen, seeing her husband crying heavily in his grief over the deceased child, the only son of the family, cried along in every possible way and thus added to the anguish of all the people, including the officers and ministers, who had gathered there. (53) The flowers in her scattered hair slipped down while her two with kumkum powdered breasts got wet from the teardrops that, mixed with her make-up, fell from her eyes. She lamented about her son with a sound that reminded one of the sweet cries of a kurarî bird.

(54) 'Alas, oh Creator of my fate, how much You fail in Your wisdom! With the father alive while his offspring is dead You prove to be someone who acts against His own creation. Such a contradiction makes You an opponent. (55) If there is no regular order in this world to the death and birth of embodied souls, it may be so that things happen as a result of one's karma. [But with] this [taking away of my son] You are cutting away the bond of love that You created Yourself for the growth of Your creation! (56) And you, my dear son, should not give up on me. I am so miserable without you as my protector. Look what grief you gave your father. With you we can easily overcome the darkness that is so difficult to defeat without a son. Please do not abandon us any longer, do not depart with the merciless Lord of Death. (57) Get up my sweet son, all the children, all your playmates, are calling you to play with them, oh prince of mine. You have slept so long and must be really hungry by now. Please take my breast to drink and drive away the grief of your relatives. (58) How unfortunate not to see the charming smiles any longer of you who were born from my flesh. Have you, now that you have closed the eyes of your lotus face, really left for the other world, the place of no return? Have you been taken away by the cruel Lord of Death? I cannot hear your sweet prattle anymore...'

(59) S'rî S'uka said: 'Together with the woman who thus bewailed her dead son in several lamentations, Citraketu most aggrieved cried loudly. (60) As the king and his wife were thus lamenting, all their subjects also cried and so were all the men and women of the kingdom crazed with grief. (61) Sage Angirâ, who knew that they, because of the grief they came to, had lost their senses and were helpless, thereupon visited them together with Nârada Muni.'

S'rî Parîkchit said: 'How could Vritrâsura with a nature of passion and ignorance and being that sinful minded, oh brahmin, have such a strong determination about Nârâyana, the Supreme Person?

S'rî Parîkchit said: 'How could Vritrâsura with a nature of passion and ignorance, o brahmin, and being that sinful minded be of such a strong consciousness in Nârâyana, the Supreme Person? (Vedabase)

Text 2

With [even] the gods, whose minds are of pure goodness, and the saints who have unblemished souls, only rarely is observed that they develop devotion for the lotus feet of Mukunda, the Lord of Liberation.

The great saints who directed their minds to the goodness and truthfulness of the gods and who have unblemished souls, hardly ever develop devotion unto the lotus feet of Mukunda, the Lord of Liberation. (Vedabase)

Text 3

In this material world there are as many living entities as there are atoms, some of them are human or related to the human form and among them only a few act to do good.

There are as many living entities as there are atoms in this material world; of them there are indeed some human and alike and out of them there are only a few acting to do good. (Vedabase)

Text 4

Oh best of the twice-born, one always sees that among those who believe in liberation only a few desire liberation and that among the thousands of them only a few are really liberated, are really perfect.

O best of the twice-born, one always sees that of those who are faithful to the liberation there are only some who desire liberation and that of the thousands of them there are only a few that are really liberated, really perfect. (Vedabase)

Text 5

And with the millions and trillions [of living beings] you, among those who found liberation and perfection, oh great sage, will very rarely find someone who both considers Nârâyana the Supreme One and has a mind that is completely peaceful [compare B.G. 7: 3 & 7: 26].

Among those who found liberation and perfection, o great Sage, is out of the millions and trillions very rarely one found who concluded to Nârâyana and who has a mind that is completely peaceful [compare B.G. 7: 3 & 7: 26]. (Vedabase)

Text 6

How, [with the truth of this,] could Vritra then, being so sinful and the cause of such suffering all over the world, in the full of his fire of giving battle have an intelligence that was fixed on Krishna?

How, with the truth of this, could Vritra then, being so sinful and the cause of such a suffering in all the world, in the midst of the fire of giving battle have an intelligence that was fixed on Krishna? (Vedabase)

Text 7

I am in great doubt about this and I would very much like to hear, oh master, how he managed to please the Thousand-eyed One in battle with his bravery and strength.' "

To this I am in great doubt and very eager to hear, o master, about how he managed to please the Thousand-eyed One in battle with his bravery and strength'." (Vedabase)

Text 8

S'rî Sûta said: "After the powerful son of Vyâsa had listened to the question of the devout Parîkchit, he expressed his compliments and explained it to him.

S'rî Sûta said: "The all-powerful son of Vyâsa thus hearing the perfect question of the faithful Parîkchit expressed his compliments and explained it to him. (Vedabase)

Text 9

S'rî S'uka said: 'Please listen carefully, oh King, to the story about this as heard from the mouths of Vyâsa, Nârada Muni and Devala Rishi.

S'rî S'uka said: 'Please listen carefully, o King, to what I can tell you of what I've heard from the mouths of Vyâsa, Nârada Muni and Devala Rishi. (Vedabase)

Text 10

Once there was a king, an emperor over all the earth, who lived in S'ûrasena and was named Citraketu ['the light of excellence']. During his rule the earth delivered everything one could wish for, oh King.

Once there was a king, an emperor to all, living in S'ûrasena, who, o King, was named Citraketu ['the light of excellence'] and of whom, being honored with that name, there was of the earth everything one could wish for. (Vedabase)

Text 11

He had thousands and thousands of wives, but from none of them the king got a single child, even though they were very well capable of giving birth.

Of the tens of thousands and thousands of wives he had received the king, although they were very well capable of giving birth, not a single son. (Vedabase)

Text 12

With all his beauty, magnanimity, youth, good birth, education, opulence, welfare and all other good qualities he was endowed with, he was full of anxiety in his role of being the spouse to that many wives bearing no children.

With all his beauty, magnanimity, youth, good birth, education, opulence, welfare and all other good qualities he was endowed with, was he full of anxiety in the role of the spouse to that many incapable wives. (Vedabase)

Text 13

Neither his great opulence, nor all his queens with their beautiful eyes, nor all the lands he ruled as the Emperor, could make him happy.

Nor his great opulence, nor all his queens with their beautiful eyes, nor all the lands of the empire could please him. (Vedabase)

Text 14

One day however, Angirâ, the very powerful sage who traveled around in his countries, unexpectedly arrived at the palace.

But Angirâ, the very powerful sage who traveled around all his countries, one day unexpected came to the palace. (Vedabase)

Text 15

In order to pay his respects according to the customs, he stood up from his throne and offered him worship. After thus having proven his hospitality, he offered him a comfortable seat and sat down next to him in proper self-restraint.

Paying him his respects according the customs, he stood up from his throne and offered him worship. And after thus having been hospitable in offering him a comfortable seat, sat he in proper self-restraint down next to him. (Vedabase)

Text 16

Then, oh Mahârâja, the great rishi himself bowed down, complimenting him who in all humility sat beside him on the ground, and addressed him speaking as follows.

The great rishi himself bowing to the ground then complimented him who in all humility sat beside him, o Mahârâja, and addressed him saying the following. (Vedabase)

Text 17

Angirâ said: 'Is everything all right with your health and the material order of the state, the order of the king [in the form of his guru, ministers, allies - friends, army and police, subjects, territory, fortress and treasury] that is so much alike the seven material layers protecting the living being [consisting of the totality, the ego and the five objects of the senses; mahat-tattva, ahankâra and tanmâtras]?

Angirâ said: 'Is everything all right with your health and the material order of the state; the order of the king [in priests, ministers, territories, subjects, fortresses, the treasury, the police and the army] that is so much alike the seven material layers which protect the living being [consisting of the totality, the ego and the five objects of the senses; mahat-tattva, ahankâra and tanmâtras]? (Vedabase)

Text 18

The king, submitting himself to [the needs and demands] of these elements of his rule, can achieve welfare and prosperity, oh god of man, and so will each and all who, depending on him, contribute and serve.

The king submitting himself to these elements of royalty may befall all that is good, and so will each and all depending on him in offering wealth and services, o god of men. (Vedabase)

Text 19

Do your wives, citizens, secretaries, servants, merchants as also your ministers, intimates, governors, landholders and kin, all comply with your rule?

And your wives, citizens, secretaries, servants and merchants as well as your ministers, your intimates, governors, landholders and offspring, do they all comply with your rule? (Vedabase)

Text 20

When the mind [of the king] is controlled, all the subjects will cooperate and everyone, including the governors, will support free from negligence.

When the mind is controlled will all the subjects comply and then will everyone, along with the governors no longer being negligent, offer his contribution. (Vedabase)

Text 21

The anxiety of your pale face tells me that something is bothering you, that you yourself for some or another reason are not quite happy.'

From the anxiety of your pale face I can tell that you're not quite happy of mind for some or another reason or that you're in fact frustrated in your plans.' (Vedabase)

Text 22

He [Citraketu] who desired offspring and this way by the muni was questioned despite his being well informed, oh King, bowed deeply before the sage in great humility and replied as follows.

By the philosopher, despite of his greater learning, thus being questioned o King, bent he [Citraketu], in his desire for offspring, low to the sage in great humility to reply him as follows. (Vedabase)

Text 23

King Citraketu said: 'Oh great soul, what of the external and internal affairs of the embodied souls would not be understood by yogis who are free from all sin by their austerity, spiritual knowledge and meditative absorption?

King Citraketu said: 'O great one, what would there be that you, in your austerity, spiritual knowledge, and absorption and your association with other great and sinless yogis, do not know of the external and internal matters of the embodied souls? (Vedabase)

Text 24

Nevertheless, even though you know everything, you ask me about my worries, oh brahmin. Let me, with your permission, then dilate on what you asked me.

Still, o brahmin, even though you know everything, you question me about my anxieties. Now, with your permission, let me dilate on what you asked me. (Vedabase)

Text 25

Having a great empire even desirable to the demigods, all the wealth and upkeep does not give me any pleasure because I have no son. To me it is all like trying to satisfy one's hunger and thirst with everything else but food and drink.

With a great empire even desirable for the demigods does all the wealth and the upkeep not give me any pleasure because I have no son; to me it is all like trying to satisfy one's hunger and thirst with everything else but food and drink. (Vedabase)

Text 26

Save therefore me and my forefathers from getting lost in the darkness, oh great wise. Make it so that we get a son and thus may defeat that [threat] which is so difficult to overcome.'

For this reason save me and my forefathers from perdition in darkness o great wise; make it so that we get a son so that we may overcome that what is so difficult to overcome.' (Vedabase)

Text 27

S'rî S'uka said: 'Thus being beseeched, the most powerful and merciful son of Brahmâ made him cook a preparation of sweet rice for Tvashthâ [the demigod father of Vis'varûpa, see 6.8], which he then offered in worship of him.

S'rî S'uka said: 'Thus being beseeched made that most powerful and merciful son of Brahmâ him cook a preparation of sweet rice for Tvashthâ [the demigod father of Vis'varûpa, see 6.8], which he then offered in worship of him. (Vedabase)

Text 28

The sage next offered the remnants of the sacrifice to the first and most perfect queen of all the king's queens who was called Kritadyuti, oh best of the Bhâratas.

The first and most perfect queen of all the queens of the king, o best of the Bhâratas, listening to the name of Kritadyuti, was offered the remnants of the sacrifice delivered by the sage. (Vedabase)

Tekst 29

Thereafter he said to the king: 'Oh King, there will be one son who will be the cause of jubilation as also lamentation for you', whereupon the son of Brahmâ left.

Thereafter said he to the king: 'O King, there will be one son who will be the cause of jubilation and lamentation for you', whereupon the son of Brahmâ left. (Vedabase)

Text 30

After having eaten the food of the offering Kritadyuti proved to be impregnated by Citraketu, the way the goddess Krittikâ received a son [named Skanda] from Agni.

Kritadyuti proved to be pregnant of Citraketu after having eaten the food of the offering so that she got a son like the goddess Krittikâ got one [Skanda] from Agni. (Vedabase)

Text 31

Her fetus gradually developed little by little from the semen of the king of S'ûrasena, just like the moon does during the bright fortnight of the month.

Her fetus grew day after day developing step by step from the semen of the king of S'ûrasena like the moon does in the bright fortnight of the month. (Vedabase)

Text 32

And thus in due course of time a son was born who created the greatest delight among the inhabitants of S'ûrasena when they heard about it.

Then in due time took the son his birth, creating the greatest delight among the inhabitants of S'ûrasena the moment they heard about it. (Vedabase)

Text 33

The king, very happy with his newly born son, bathed and decorated himself with ornaments and then arranged for the brahmins to perform the birth ceremony with many benedictory words.

The king, very happy with his newly born son, bathed and decorated himself with ornaments, and then arranged for the brahmins to perform the birth ceremony with many benedictory words. (Vedabase)

Text 34

He donated to the brahmins gold, silver, garments, ornaments as also villages, horses, elephants and sixty crores of cows.

The brahmins he gave in charity gold, silver, garments, ornaments as also villages, horses, elephants and sixty crores of cows. (Vedabase)

Text 35

In order to increase the opulence, the reputation and longevity of his newly born son, he with great attention like a raincloud showered all one could wish for.

Like a raincloud showered the beneficent king all that one could desire for in order to increase the opulence, the reputation and longevity of his newborn. (Vedabase)

Text 36

Just like a poor man who has an increasing affection for the riches he gained with great difficulty, the pious king, as a father, day after day felt more love for the son he with so much difficulty had received.

Just like a poor man who has an increasing affection for the riches he gained with great difficulty, had the pious king, as a father, a day by day growing affection for the son he with so much difficulty got. (Vedabase)

Text 37

Also the mother developed ignorantly an excessive affection for the son and that led, with all the co-wives of Kritadyuti, to a feverish desire also to have sons.

Also the mother had an excessive affection for the son, which, with all the co-wives of Kritadyuti, out of their ignorance led to a feverish desire to have sons also. (Vedabase)

Text 38

The way he all day cared about the son, king Citraketu was also extraordinarily attracted to the wife who gave him the son and not so much to the other wives.

Just as with the constant care for the son became king Citraketu extraordinarily attracted to the wife who gave him the son and not so much to the others. (Vedabase)

Text 39

Because they had no sons and were unhappy from being neglected by the king, they lamented and condemned themselves out of envy.

Of having no sons and being unhappy of being neglected by the king, they then lamented condemning themselves out of envy. (Vedabase)

Text 40

A woman who has no son is, at home by her husband and the co-wives who do have sons, disrespected and burdened with the load of sin. She is then despised like a maid-servant.

A woman being without a son is, by the husband and the co-wives who have sons, not honored at home finding all condemnation and is consigned the burden of sin; she, ill respected, is then just like a maid-servant. (Vedabase)

Text 41

What would a maid-servant have to lament when she derives her honor from faithfully serving her husband? But if she is there like a maid-servant to the maid-servants, she is most unfortunate.

And what indeed is there for maidservants to lament who find honor in being constantly of service to their husbands - but being like a maidservant to the maidservants one is most unfortunate. (Vedabase)

Text 42

The queens, who burned [in lamentation and envy] because their king enjoyed the wealth of a son from their rival Kritadyuti, having fallen out of grace thus developed a very strong hatred.

Thus was there of the queens fallen out of grace, who burnt in lamentation with their king enjoying the wealth of a son from the co-wife Kritadyuti, a very strong growing envy. (Vedabase)

Text 43

Out of their minds because of their enmity, the women, unable to accept the king['s conduct], became extremely hard-hearted and administered poison to the boy.

Having lost their intelligence of the envy and unable to tolerate the king his ways, became the women extremely hardhearted and administered they poison to the boy. (Vedabase)

Text 44

Kritadyuti walking around the house was not aware of the sin committed by the co-wives and thought, looking at her son, that he was fast asleep.

Kritadyuti walking around the house was not aware of the sin committed by the co-wives and thought, looking upon her son, that he was fast asleep. (Vedabase)

Text 45

When the boy had lain down a long time she, as a sensible woman, therefore gave the nurse the order: 'Please, oh friend, bring me my son.'

With the boy lying down for a long time gave she, as a lady of intelligence, thus the nurse the order: 'Please o friend, bring me my son'. (Vedabase)

Text 46

Looking after him, the nurse saw him lying down with his eyes turned upwards and his life force, mind and senses gone. She then falling to the ground cried: 'I am doomed!'

Looking after him she saw him lying down with his eyes turned upwards and his life force, mind and senses gone, and thus cried she, falling down to the ground: 'I'm doomed!' (Vedabase)

Text 47

As soon as the queen heard that she, with an agitated voice in loud words of regret, was striking her breast with both her hands, she also hurried in and saw, upon approaching her son, that her child unexpectedly had deceased.

At that time hearing her agitated voice loudly in words of regret, to which she stroke her breast with both her hands, hurried also the queen in to see, upon approaching her son, that her child suddenly had deceased. (Vedabase)

Text 48

Overcome by grief she fell unconscious to the ground with her hair and dress in disarray.

She swooned unconscious to the ground overcome by grief with her hair and dress in disarray. (Vedabase)

Text 49

Next, oh ruler of man, all the inhabitants of the palace and all the people, men and women, who had heard the loud crying nearby, came and all lamented greatly, being equally aggrieved, just as did pretentiously those who had committed the crime.

Thereafter, o ruler of man, came all the inhabitants of the palace and all the people, men and women who had heard the loud crying nearby, and all lamented they equally aggrieved greatly, just as did pretentiously the ones who had committed the crime. (Vedabase)

Text 50-51

Hearing that his son had died for reasons unknown, the king could not see properly anymore. Followed by his entourage of ministers and brahmins he on his way constantly fell and slipped. Because of his affection his lamentation grew [like fire] so that he fell unconscious down at the feet of the dead boy. Heavily breathing with his hair and dress disheveled, he [coming to] was not capable of uttering a single word anymore, because of his choked up voice and the tears he cried.

Hearing that his son had died for reasons unknown, could the king not see properly anymore as he, constantly falling and slipping, on his way was followed by his entourage of ministers and brahmins. Because of his affection and his rising wail of lamentation he fell unconscious down at the feet of the dead boy, heavily breathing with his hair and dress disheveled, and [coming to] was he because of the tears he cried not able to speak with his choked up voice. (Vedabase)

Text 52

The queen, seeing her husband crying heavily in his grief over the deceased child, the only son of the family, cried along in every possible way and thus added to the anguish of all the people, including the officers and ministers, who had gathered there.

The queen, seeing her husband as he was heavily lamenting in his grief over the deceased child, the only son of the family, cried her heart out and added thus to the pain in the heart of all gathered there, including the officers and ministers. (Vedabase)

Text 53

The flowers in her scattered hair slipped down while her two with kumkum powdered breasts got wet from the teardrops that, mixed with her make-up, fell from her eyes. She lamented about her son with a sound that reminded one of the sweet cries of a kurarî bird.

Her two with kumkum powdered breasts got wet of the teardrops that, mixed with her make-up, fell from her eyes, and from her scattered hair slipped down the flowers as she in every tone lamented over the son with a sound which reminded one of the sweet cries of a kurarî bird. (Vedabase)

Text 54

'Alas, oh Creator of my fate, how much You fail in Your wisdom! With the father alive while his offspring is dead You prove to be someone who acts against His own creation. Such a contradiction makes You an opponent.

'Alas, o Providence, how short You fall in wisdom as someone who indeed performs just to the contrary of his creation; with the father still alive is there, with the death of the one that came later, a contradiction with You in the light of which You are found as a constant threat. (Vedabase)

Text 55

If there is no regular order in this world to the death and birth of embodied souls, it may be so that things happen as a result of one's karma. [But with] this [taking away of my son] You are cutting away the bond of love that You created Yourself for the growth of Your creation!

Not of the regular order out here of the death and birth of the embodied, You allow it to be so that, as a result of one's karma, that which follows from the bond of love, that which is personally made by You to Your greater glory, is cut away. That is what You do! (Vedabase)

Text 56

And you, my dear son, should not give up on me. I am so miserable without you as my protector. Look what grief you gave your father. With you we can easily overcome the darkness that is so difficult to defeat without a son. Please do not abandon us any longer, do not depart with the merciless Lord of Death.

And you my dear son, shouldn't give up on me, me so poor without you as my protector. You should look after your father who grieves so deeply; by you we may easily cross that realm of darkness which is so difficult to cross without a son; please don't leave us. Don't abide by the mercilessness of the Lord of Death. (Vedabase)

Text 57

Get up my sweet son, all the children, all your playmates, are calling you to play with them, oh prince of mine. You have slept so long and must be really hungry by now. Please take my breast to drink and drive away the grief of your relatives.

My dear son, get up, all the children, your playmates are calling for you to play with them, o prince of mine; you've slept for so long, you must be really hungry by now, please take my breast and drink, just to dissipate the grief of your relatives. (Vedabase)

Text 58

How unfortunate not to see the charming smiles any longer of you who were born from my flesh. Have you, now that you have closed the eyes of your lotus face, really left for the other world, the place of no return? Have you been taken away by the cruel Lord of Death? I cannot hear your sweet prattle anymore...'

How unfortunate I am not to see any longer the charming smiles of you, born from my flesh, now you've closed the eyes of your lotusface; have you really left me for the place of no return, for the other world; have you really been taken away by the cruel Lord of Death? No longer I can hear your sweet prattle...' (Vedabase)

Text 59

S'rî S'uka said: 'Together with the woman who thus bewailed her dead son in several lamentations, Citraketu most aggrieved cried loudly.

S'rî S'uka said: 'With the woman bewailing her dead son this way in several lamentations, was Citraketu very much aggrieved and cried he loudly along. (Vedabase)

Text 60

As the king and his wife were thus lamenting, all their subjects also cried and so were all the men and women of the kingdom crazed with grief.

With the king and his wife thus lamenting cried all their subjects equally loud along, and so were all the men and women of the kingdom out of their wits of sadness. (Vedabase)

Text 61

Sage Angirâ, who knew that they, because of the grief they came to, had lost their senses and were helpless, thereupon visited them together with Nârada Muni.'

The saint that was Angirâ, who knew that from the misery that fell upon them they had lost their senses and were helpless, then decided to go there with Nârada Muni. (Vedabase)