rule



 

Canto 6

Bhajahû Re Mana

 


 

Chapter 16: King Citraketu Meets the Supreme Lord

(1) The son of Vyâsa said: 'The devarishi, oh King, thereupon brought the deceased son of the king [who was called Harshas'oka, or 'jubilation and lamentation'] before the mind's eye of the lamenting relatives and addressed him. (2) S'rî Nârada said: 'Oh living soul, all good fortune to you, behold your mother, father, friends and relatives who, lamenting over you, are greatly distressed. (3) To complete your life you may return to your body and enjoy your life in the midst of your kin, while accepting the royal throne your father gave to you.'

(4) The individual soul said: 'In which of all those births, wherein I because of my karma have been wandering among the gods, the animals and the human beings, were these people here my father and mother? (5) In the course of time eventually all people become each other's friends, family members, enemies, neuters, well-wishers, indifferent or envious ones [compare B.G. 3: 27]. (6) Just as means of exchange like gold, pass from one person to the other, the same way the individual soul passes through different species of life by different fathers [see also B.G. 2: 22]. (7) One always sees that the ties one has in human society with matters [like money or the other sex] are temporary; one claims ownership for as long as one relates to it. (8) So too the eternal, individual soul identifies itself in a certain birth with a body for as long as that soul is situated in it, even though the soul actually has no specific material identity. (9) This living entity is [factually] eternal, imperishable and most subtle, it constitutes the self-effulgence of all the different embodiments, the master who manifests himself as this material world by means of the gunas [see also 4.29: 29]. (10) It is not of like and dislike or of mine and thine. It is the one witness to the different sorts of intelligence and performers of good and bad deeds [see also B.G. 9: 29]. (11) The [original] soul is not of the happiness and harm resulting from fruitful actions; perfectly neutral residing in the heart he is the Lord overseeing cause and effect [B.G. 2: 47].'

(12) The son of Vyâsa continued: 'Thus having spoken that living soul went away. His relatives, astonished [about what he had said], Krishna saves from the oceanthen cut the bond of their affection for him and gave up their lamentation. (13) The difficult to forsake affection that leads to lamentation, illusion, fear and distress, was by the family of the son given up when they, with the performance of the proper rites, removed the body. (14) Oh King Parîkchit, those who had killed the child were, bereft of their bodily luster, very ashamed of having murdered the boy. Remembering what the brahmin [Angirâ] had stated, they performed, according to the directions of the priests, at the river the Yamunâ the atonement for having killed the baby. (15) Citraketu, spiritually awakened by the words of the two brahmin souls, thus emerged liberated from the dark well of his familial attachment the way an elephant emerges from a mud pool. (16) After taking a bath in the Yamunâ as was prescribed and after piously performing oblations of water while controlling his mind and senses with gravity, he offered the two sons of Brahmâ his obeisances.

(17) Bhagavân Nârada who was very pleased with him being such a surrendered devotee in control of himself, next, as he had promised, disclosed the following knowledge [of the Lord in the form of a prayer]. (18-19) 'Oh my Lord, my obeisances unto You, the Supreme Lord Vâsudeva. Let me meditate on Pradyumna [the Lord of intelligence], Aniruddha [the Lord of the mind] and Sankarshana [the Lord of the ego, see also 4.24: 35-37]. All my respects for the full manifestation of wisdom, the embodiment of supreme bliss, the Self of delight and peace, because of whom one turns one's vision away from the dual world. (20) The waves of the material ocean calm down by the realization of Your personal bliss. My reverence for the Supreme Controller of the Senses; my respects for You whose expansions are unlimited. (21) May He, the One without a second who, being completely spiritual, cannot be expressed in words, be caught in a form or be comprehended by the mind, may He who is transcendental to cause and effect, protect us. (22) The way all pottery is created from earth, consists of earth and returns to earth, everything is born from Him, exists by Him and vanishes in Him. Him, the Supreme Brahman [the Absolute Truth], I offer my obeisances. (23) I bow before Him who, as vast as the sky, has expanded outside and inside and who by the mind, the intelligence, the senses and the life airs cannot be touched or known. (24) The body, the senses, the life air, the mind and intelligence are all parts that are penetrated [by the supporting, connecting and ruling principle of Brahman]. These parts, just like iron that [cannot be forged if it] is not heated, cannot engage in activities without that support and acquire [with that support] the status of a[n independent] seer. (25) My obeisances unto You, my Lord, oh Supreme Personality, most perfect Supersoul and master of all mystic powers whose feet are embraced and caressed by the multitude of lotus bud hands of the topmost devotees. All my respects for You who are situated in the highest position.'

(26) S'rî S'uka said: 'After Nârada had imparted the knowledge to this fully surrendered devotee, he together with Angirâ left for the abode of Brahmâ, oh King. (27) Citraketu then chanted, with great concentration and drinking water only, for one week the prayer that was communicated by Nârada. (28) Strictly keeping to the instructions he, after these seven days and nights, by holding on to that prayer achieved the mastery of the Vidyâdharas ['the ones founded on knowledge'], oh ruler of man. (29) By that spiritual exercise for his mind having found the enlightened course, he in a few days only thereupon reached the shelter of the lotus feet of the God of all gods, Lord S'esha [Anantadeva or Sankarshana, see 5.25]. (30) He saw his Master and Controller, with His smiling lotus face, reddish eyes and skin as fair as a white lotus. Clad in blue silk and with a glittering helmet, armlets, a belt and bangles, He was situated in the midst of His most perfect devotees. (31) The sight of Him wiped out all his sins so that he, contented and pure at heart, could approach Him like a full-blown bhakta. Moved from within by love he, with tears in his eyes and his hairs standing on end, offered the Original Personality of God his obeisances. (32) At the lotus feet of the Lord of the Verses he wetted that resting place with his tear drops over and over and was, because his voice was choked by his love, for a long time unable to utter a single letter of the alphabet and offer prayers. (33) By intelligently controlling his mind and senses led by the external world, this king thereupon recovered his speech and addressed the personification of devotional service and the scriptures, the teacher of all.

(34) Citraketu said: 'Oh Unconquerable One, You are conquered by those who are of self-control. You give Yourself in utter compassion to those devotees who, as surrendered souls conquered by You, always sing Your glories with minds free from desire. (35) With a false notion of independence the creators of this universe, who are [only] a part of a part of You, in vain compete with each other for Your dominion that consists of the creation, maintenance and dissolution of this cosmic manifestation, oh Supreme Lord. (36) Without Yourself having a beginning, an in between or an end, You have Your existence, from the smallest material unit to the complete of the universal manifestation, in the beginning, in the end and in between; that what is constant in the beginning and in the end is there also in the middle of the existence of all. (37) This egg shaped universe, consisting of the seven layers of the earth element and the rest - each of which measures the tenfold of the preceding one [see 3.26: 52], is but insignificant compared to the billions of similar universes that exist in the cosmos. Therefore You are [called] unlimited. (38) Eager to enjoy like animals, oh Lord, man worships only parts of You [the demigods] and not the Supreme of You. The benedictions they bring are finished at the end of their term, just as it is with politicians [B.G. 7: 20-23, S.B. 2.3: 10]. (39) Maya or Krishna? A mind ruled by lust [the lesser god], just like fried seed, does not lead to growth and healing in You, oh Supreme One. But in the full knowledge of Your Supreme Self a person is not affected by the networks of duality of the material qualities [compare B.G. 4: 9]. (40) They who on the path of liberation are of worship, were conquered by You, oh Unconquerable One, when You [as their teacher] spoke about the process of devotional service. They are the faultless souls who do not crave for material happiness, they are the great sages satisfied from within [see also 1.2: 6]. (41) Engaged a different way [as in demigod worship] one lacks in consciousness and arrives in human society thus at the 'I' and 'mine' and the 'me' and 'you' [of the false ego]. In approaches other than Yours one is, as a result of the deviating vision, impure in one's conduct, time bound and full of adharma [compare B.G. 18: 66]. (42) In what sense is it beneficial for oneself, for others, or for whatever purpose, to be turned against oneself [one's own body] or against others in one's religiosity? Such a practice of human self-betrayal raises Your anger, torments one's fellow man and contravenes the dharma [see B.G. 16: 17, 17: 19 and S.B. 1.2: 8]. (43) Your view, defining the process of devotional service, is free from inconsistencies. They who following that course are equal towards all living beings, whether they move or not move, is certainly a civilized person [an Âryan]. (44) This absence [of internal conflict] in You, oh my Lord, puts an end to the sins of anyone who sees You [Your devotees and Your book] before his eyes. But once hearing Your name, forthwith delivers even the lowest among man from the misery of material existence. (45) Seeing You now here before us, oh Supreme Lord, has removed the contaminations from our mind. And why would it be different from what the great rishi of enlightenment [Nârada], Your devotee, has said? (46) Oh Unlimited one, You as the Supersoul of all the world, know everything done by each living entity out here. What we know compares to the light of fireflies relative to the sun of You as our teacher of transcendence. (47) All obeisances unto You, oh Lord of the continued existence, the ending and creation of the universe. The position of You as the transcendental swan, the ascetic of the highest order, is beyond the ken of those who unify in a false notion, a material notion, of independence. (48) The senses gathering knowledge perceive in pursuance of Your perception, and they who endeavor to rule the universe do so to the example of Your endeavoring. Let there be my obeisances unto You, the Supreme Lord with the thousands of hoods, by whom the gigantic universe You carry on a single hood, appears [as insignificant as] a mustard seed.'

(49)
S'rî S'ukadeva said: 'Oh best of the Kurus, the Supreme Lord Ananta Deva thus being worshiped, most pleased about Citraketu, the king of the Vidyâdharas, thereupon replied. (50) The Supreme Lord said: 'From directly seeing Me and from the worship with the prayer disclosed to you by Nârada and Angirâ, you now have attained perfection, oh King. (51) I, the cause and soul of all beings, [having expanded as] all beings, exist in My two continuous forms of the spiritual sound vibrations and the Supreme Brahman [compare  B.G. 7: 4-5]. (52) The living entity expanded into the world and the world expanded within the living entity. These two [the world and the living entity] are created and pervaded by Me [compare B.G. 9: 4]. (53-54) A person asleep sees in his dream the entire world within himself, but upon awaking he finds himself lying down somewhere. The different states of consciousness and conditions of life of the living entities one must likewise consider as manifestations of the mâyâ or 'dreaming' potency of the Original Self, knowing which one should always remember their Supreme Creator and Witness [see bhajan Radha Krishna Bol]. (55) Know Me as that [all-pervading] Soul, the Supreme Spirit free from the modes of matter, by dint of whom the sleeping [bewildered] person then may acquire insight in what belongs to the dream and what to his happiness. (56) When the person manages to remember himself [his spirit soul, his va], as the connectedness of both the states of consciousness of being asleep and being awake, he may, beyond that spiritual knowledge, reach the Supreme Brahman [the knowing principle] that is transcendental. (57) The living entity, having forgotten about this spiritual nature of My position, leads because of that a materially conditioned life in separation from the Supersoul, as a consequence of which it wanders from one body to the next, from one death to another. (58) Achieving in this world a human birth, offers one the chance to arrive at self-realization with the [support of this] spiritual knowledge and wisdom, but they who fail to acquire that knowledge will never find peace and happiness. (59) Thinking of the trouble of toiling in this world and then achieving the opposite of what was intended - and then remembering how one is free from fear being disinclined, one should, thus knowing better, desist from such [karmic] desire. (60) Husband and wife [being materially motivated] perform activities for the sake of their happiness and to be free from misery, but they neither end their distress nor achieve happiness [see also B.G. 2: 14, 4: 20, 9: 31]. (61-62) Those who consider themselves very smart but this way attain the opposite of what they wanted, find it extremely difficult to understand what it means to be of progress with the soul and what it means to exist [in turya, in the meditative state] apart from the three states [of sleep, of waking and unconsciousness]. Someone who by his own experience and power of understanding or by the process of listening to others is freed from the [allurement of the] material world, may, fully satisfied by that knowledge and wisdom, then become My devotee. (63) The realization of the insight of [this qualitative notion of] the oneness of the [individual] soul and the transcendence [of the quantitative Lord], constitutes - all things considered - the ultimate goal of life for capable and intelligent human beings who unite in [bhakti-]yoga. (64) If you with faith, not concluding differently, accept these words of Mine, oh King, you will soon find your perfection in full [awareness] of the spiritual knowledge and its wisdom [its practical application].'

(65) S'rî S'uka said: 'After the Supreme Lord, the Teacher of the Universe, thus had encouraged Citraketu, He, Lord Hari, the Soul of All, disappeared from sight.'
 

 

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Third revised edition, loaded November 29, 2018.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The son of Vyâsa said: 'The devarishi oh King, thereupon brought the deceased son of the king [who was called Harshas'oka, or 'jubilation and lamentation'] before the mind's eye of the lamenting relatives and addressed him. 
The son of Vyâsa said: 'Then brought the Devarishi, o King, the deceased son of the king [who was called Harshas'oka, or 'jubilation and lamentation'] into the vision of the lamenting relatives there and spoke he. (Vedabase)

 

Text 2

S'rî Nârada said: 'Oh living soul, all good fortune to you, behold your mother, father, friends and relatives who, lamenting over you, are greatly distressed.

S'rî Nârada said: 'O living soul, all good to you, behold your mother, father, friends and relatives who, lamenting over you, are greatly distressed. (Vedabase)

 

Text 3

To complete your life you may return to your body and enjoy your life in the midst of your kin, while accepting the royal throne your father gave to you.'

To complete your life you may reenter your body and in the midst of your kin enjoy all pleasures, accepting from your father the award of the royal throne.' (Vedabase)

  

Text 4

The individual soul said: 'In which of all those births, wherein I because of my karma have been wandering among the gods, the animals and the human beings, were these people here my father and mother?

The individual soul said: 'In which of all those births, wherein I from my karma have been wandering among the godly, the animals and the humans, were these my fathers and mothers? (Vedabase)

 

Text 5

In the course of time eventually all people become each other's friends, family members, enemies, neuters, well-wishers, indifferent or envious ones [compare B.G. 3: 27].

Over time do all eventually become the friends, family members, enemies, neutrals, well-wishers, indifferent or envious ones of everybody else [compare B.G. 3: 27]. (Vedabase)

 

Text 6

Just as means of exchange like gold, pass from one person to the other, the same way the individual soul passes through different species of life by different fathers [see also B.G. 2: 22].

Just as means of exchange, like gold, pass from one person to the other, passes the same way the living entity by different fathers through different species of life [see also B.G. 2: 22]. (Vedabase)

 

Text 7

One always sees that the ties one has in human society with matters [like money or the other sex] are temporary; one claims ownership for as long as one relates to it.

From what one is accustomed to is there the temporary of relationships in human society for as long as in that association attachments are found in the sense of 'I' and 'mine'. (Vedabase)


Text 8

So too the eternal, individual soul identifies itself in a certain birth with a body for as long as that soul is situated in it, even though the soul actually has no specific material identity.

Thus being from a certain birth is the living entity eternal, as long as he does not identify himself with the body in which he may reside for so long and from the reality of which he has a sense of self. (Vedabase)


Text 9

This living entity is [factually] eternal, imperishable and most subtle, it constitutes the self-effulgence of all the different embodiments, the master who manifests himself as this material world by means of the gunas [see also 4.29: 29].

It is eternal, imperishable and of the subtle; it is the self aware of the different embodiments obtained by the different modes of the divine of nature, appearing as its own master in this material world [4.29: 29]. (Vedabase)
  

Text 10

 It is not of like and dislike or of mine and thine. It is the one witness to the different sorts of intelligence and performers of good and bad deeds [see also B.G. 9: 29].

To the living entity there is really no one dear or not dear, nor is there anything his own or of someone else; in other words it is the one witness to the different sorts of intelligence and performers of good and bad deeds [see also B.G. 9: 29]. (Vedabase)

 

Text 11

The [original] soul is not of the happiness and harm resulting from fruitful actions; perfectly neutral residing in the heart he is the Lord overseeing cause and effect [B.G. 2: 47].'

To the Soul is happiness nor distress acceptable nor the fruit of labor; like someone perfectly neutral resides the Lord within as the controller overseeing cause and effect [B.G. 2: 47].' (Vedabase)


Text 12

The son of Vyâsa continued: 'Thus having spoken that living soul went away. His relatives, astonished [about what he had said], then cut the bond of their affection for him and gave up their lamentation.

The son of Vyâsa continued: 'Having spoken this way went the living entity away to the acute astonishment of his relatives, who gave up their lamentation after the shackles of the bond of affection had been broken. (Vedabase)

 

Text 13

The difficult to forsake affection that leads to lamentation, illusion, fear and distress, was by the family of the son given up when they, with the performance of the proper rites, removed the body.

When the family of the son with the performance of the proper rites removed the body, gave they therewith up the lingering affection, lamentation and illusion which caused the fear and distress. (Vedabase)

 

Text 14

Oh King Parîkchit, those who had killed the child were, bereft of their bodily luster, very ashamed of having murdered the boy. Remembering what the brahmin [Angirâ] had stated, they performed, according to the directions of the priests, at the river the Yamunâ the atonement for having killed the baby.

Those who had killed the child performed, to the directions of the brahmins, very ashamed of having murdered the boy and bereft of their bodily luster, at the river the Yamunâ the atonement for having killed the baby, o Parîkchit, remembering what the twice-born one [Angirâ] had stated. (Vedabase)

 

Text 15   

Citraketu, spiritually awakened by the words of the two brahmin souls, thus emerged liberated from the dark well of his familial attachment, the way an elephant emerges from a mud pool.

Citraketu, fully aware of the spiritual purport of the sayings of the two twice-born souls, emerged consequently from the dark well of his family attachment the way an elephant emerges from a muddy pool. (Vedabase)


Text 16

After taking a bath in the Yamunâ as was prescribed and after piously performing oblations of water while controlling his mind and senses with gravity, he offered the two sons of Brahmâ his obeisances.

Taking a bath in the Yamunâ as was prescribed and piously performing oblations of water with gravity controlling his mind and senses, offered he the two sons of Brahmâ his obeisances. (Vedabase)

 

Text 17

Bhagavân Nârada who was very pleased with him being such a surrendered devotee in control of himself, next, as he had promised, disclosed the following knowledge [of the Lord in the form of a prayer].

Following disclosed Bhagavân Nârada who was very pleased with him being such a surrendered devotee in control of himself, this knowledge [this mantra, this prayer] as he had promised. (Vedabase)

 

Text 18-19

'Oh my Lord, my obeisances unto You, the Supreme Lord Vâsudeva. Let me meditate on Pradyumna [the Lord of intelligence], Aniruddha [the Lord of the mind] and Sankarshana [the Lord of the ego, see also 4.24: 35-37]. All my respects for the full manifestation of wisdom, the embodiment of supreme bliss, the Self of delight and peace, because of whom one turns one's vision away from the dual world.

'O my Lord my obeisances unto You, the Supreme Lord Vâsudeva. Let me meditate upon Pradyumna [the Lord of intelligence], Aniruddha [the Lord of the mind] and Sankarshana [the Lord of the Ego, see also 4.24: 35-37]. All my respects for the full manifestation of wisdom, the embodiment of supreme bliss who is the self-effulgent True of the Self of peace with His vision turned away from the duality. (Vedabase)

   

Text 20

The waves of the material ocean calm down by the realization of Your personal bliss. My reverence for the Supreme Controller of the Senses; my respects for You whose expansions are unlimited.

By the realization of Your personal bliss are the waves of the material ocean overcome. My reverences unto that Controller of the Senses so Supreme; my respects for You whose expansions are unlimited. (Vedabase)

 

Text 21

May He, the One without a second who, being completely spiritual, cannot be expressed in words, be caught in a form or be comprehended by the mind, may He who is transcendental to cause and effect, protect us.

When words cease to serve is He, the One without a second, with the mind of no denomination or form and totally spiritual; may He, the one above truth and untruth, mercifully protect us. (Vedabase)


Text 22

The way all pottery is created from earth, consists of earth and returns to earth, everything is born from Him, exists by Him and vanishes in Him. Him, the Supreme Brahman [the Absolute Truth], I offer my obeisances.

In whom this all and from whom this all stands, dissolves and is born as it is with things that are made of earth; unto Him, the Supreme Cause, my reverential homage. (Vedabase)

 

Text 23

I bow before Him who, as vast as the sky, has expanded outside and inside and who by the mind, the intelligence, the senses and the life airs cannot be touched or known.

He who by the mind, the intelligence, the senses and the life airs cannot be touched, nor be known outside and inside; He who has expanded as vast as the sky, before Him I am bowed. (Vedabase)

 

Text 24

The body, the senses, the life air, the mind and intelligence are all parts that are penetrated [by the supporting, connecting and ruling principle of Brahman]. These parts, just like iron that [cannot be forged if it] is not heated, cannot engage in activities without that support and acquire [with that support] the status of a[n independent] seer.

The body, the senses, the life air, the mind and intelligence are only stirred into action because of the support of the Ruling Principle [Brahman]; they, just like iron that [cannot bend if it] is not heated, can without that support not acquire the status of a self-conscious subject. (Vedabase)

 

Text 25

My obeisances unto You, my Lord, oh Supreme Personality, most perfect Supersoul and master of all mystic powers whose feet are embraced and caressed by the multitude of lotus bud hands of the topmost devotees. All my respects for You who are situated in the highest position.'

My obeisances unto You my Lord, o Supreme Personality, most Perfect Supersoul and Master of all Mystic power whose feet are served by the multitude of lotus bud hands of all the best devotees; for You, situated in the highest abode, my respects.' (Vedabase)

 

Text 26

S'rî S'uka said: 'After Nârada had imparted the knowledge to this fully surrendered devotee, he together with Angirâ left for the abode of Brahmâ, oh King.

S'rî S'uka said: 'Nârada, after he unto this devotee of full surrender imparted the knowledge, then left with Angirâ for the abode of Brahmâ, o Lordship. (Vedabase)

 

Text 27

Citraketu then chanted, with great concentration and drinking water only, for one week the prayer that was communicated by Nârada.

Citraketu consequently, only drinking water, with great concentration put himself uninterrupted for one week to the knowledge as was communicated by Nârada. (Vedabase)

 

Text 28

Strictly keeping to the instructions he, after these seven days and nights, by holding on to that prayer achieved the mastery of the Vidyâdharas ['the ones founded on knowledge'], oh ruler of man.

Not deviating from the instructions achieved he, by these prayers carefully practiced, at the end of seven days and nights the mastery of the Vidyâdharas ['the ones founded in knowledge'] o ruler of man. (Vedabase)

 

Text 29

By that spiritual exercise for his mind having found the enlightened course, he in a few days only thereupon reached the shelter of the lotus feet of the God of all gods, Lord S'esha [Anantadeva or Sankarshana, see 5.25].

Thus, in only a few days, by that spiritual excercise for his mind having found the enligthened course, went he to the shelter of the lotus feet of the God of all gods, Lord S'esha [Anantadeva or Sankarshana, see 5.25]. (Vedabase)

 

Text 30

He saw his Master and Controller, with His smiling lotus face, reddish eyes and skin as fair as a white lotus. Clad in blue silk and with a glittering helmet, armlets, a belt and bangles, He was situated in the midst of His most perfect devotees.

He saw Him, his Master and Controller, with His smiling lotus face and reddish eyes, as white as a lotusleaf, wearing blue silk, a glittering helmet, armlets, a belt and bangles situated in the midst of His most perfect devotees.  (Vedabase)

 

Text 31

The sight of Him wiped out all his sins so that he, contented and pure at heart, could approach Him like a full-blown bhakta. Moved from within by love he, with tears in his eyes and his hairs standing on end, offered the Original Personality of God his obeisances.

The sight of Him destroyed all his sins so that he, healthy and pure at heart, like a saint could face Him in a devotional mood in which he, with tears in his eyes and his hairs standing on end, offered the Original Person of God his obeisances. (Vedabase)

 

Text 32

At the lotus feet of the Lord of the Verses he wetted that resting place with his tear drops over and over and was, because his voice was choked by his love, for a long time unable to utter a single letter of the alphabet and offer prayers.

He at the lotus feet of the Lord of the Verses, wetted with his tear drops that resting place over and over and was, because his voice was choked in his love, for a long time incapable of uttering a single letter of the alphabet to offer Him prayers. (Vedabase)

 

Text 33

By intelligently controlling his mind and senses led by the external world, this king thereupon recovered his speech and addressed the personification of devotional service and the scriptures, the teacher of all.

Next recovering his speech in controlling his mind with intelligence, spoke this one king to the personification of devotional service and the scriptures, to the teacher of all who regulates the to the external world wandering senses.  (Vedabase)

 

Text 34

Citraketu said: 'Oh Unconquerable One, You are conquered by those who are of self-control. You give Yourself in utter compassion to those devotees who, as surrendered souls conquered by You, always sing Your glories with minds free from desire.

Citraketu said: 'O Unconquerable One who art conquered by people of recollection; to those devotees who with their surrendered souls were won by You and always sing Your glories with minds free from desire, You give Yourself in utter compassion. (Vedabase)

 

Text 35

With a false notion of independence the creators of this universe, who are [only] a part of a part of You, in vain compete with each other for Your dominion that consists of the creation, maintenance and dissolution of this cosmic manifestation, oh Supreme Lord.

To Your opulences that indeed, o Supreme One, are of the creation, maintenance and dissolution of this cosmic manifestation, rival the creators of this creation, who are part of the parts of You, in that in vain with one another, moved as they are by false conceptions of separateness. (Vedabase)

 

Text 36

Without Yourself having a beginning, an in between or an end, You have Your existence, from the smallest material unit to the complete of the universal manifestation,  in the beginning, in the end and in between; that what is constant in the beginning and in the end is there also in the middle of the existence of all.

From the smallest atom to the biggest of the manifestation have You Your existence at the beginning, in the end and in between; nevertheless are You there permanent outside of these three without Yourself having a beginning and an end, and without Yourself being all of that which exists in between. (Vedabase)

 

Text 37

This egg shaped universe, consisting of the seven layers of the earth element and the rest - each of which measures the tenfold of the preceding one [see 3.26: 52], is but insignificant compared to the billions of similar universes that exist in the cosmos. Therefore You are [called] unlimited.

This material world, this eggshaped universe consisting of the seven layers of which each is the tenfold of the preceding one [see 3.26: 52], is but insignificant compared to the millions of such universes in the cosmos, and for this reason You are Unlimited. (Vedabase)

 

Text 38

Eager to enjoy like animals, oh Lord, man worships only parts of You [the demigods] and not the Supreme of You. The benedictions they bring are finished at the end of their term, just as it is with politicians [B.G. 7: 20-23, S.B. 2.3: 10].

Eager to enjoy like animals, worships man only parts [demigods] but not the Supreme of You, o Controller; the benedictions of them are finished when they have ended, just as it is with politicians [B.G. 7: 20-23 S.B. 2.3: 10]. (Vedabase)

 

Text 39

A mind ruled by lust [the lesser god], just like fried seed, does not lead to growth and healing in You, oh Supreme One. But in the full knowledge of Your Supreme Self a person is not affected by the networks of duality of the material qualities  [compare B.G. 4: 9].

They who desire gratification do, just as fried seeds, not flourish in You o Supreme One; but in the full of Your spiritual knowledge is a person not affected by the network of the modes and the duality of their material qualities [compare: B.G. 4: 9]. (Vedabase)

 

Text 40

They who on the path of liberation are of worship, were conquered by You, oh Unconquerable One, when You [as their teacher] spoke about the process of devotional service. They are the faultless souls who do not crave for material happiness, they are the great sages satisfied from within [see also 1.2: 6].

They were conquered by Your Lordship, o unconquerable One, when You addressed them about the dharma of being devoted to You. The faultless who do not crave for material happiness, they who are great sages happy within, are the ones of worship on the path of liberation [see also 1.2: 6]. (Vedabase)


Text 41

Engaged a different way [as in demigod worship] one lacks in consciousness and arrives in human society thus at the 'I' and 'mine' and the 'me' and 'you' [of the false ego]. In approaches other than Yours one is, as a result of the deviating vision, impure in one's conduct, time bound and full of adharma [compare B.G. 18: 66].

Unequal does one lack in consciousness and has one among the people thus the 'I' and 'mine' and the 'me' and 'you'; in approaches other than Yours is, as a result of the unequal vision, the conduct indeed impure, temporary and full of unrighteousness [compare B.G. 18: 66]. (Vedabase)


Text 42

In what sense is it beneficial for oneself, for others, or for whatever purpose, to be turned against oneself [one's own body] or against others in one's religiosity? Such a practice of human self-betrayal raises Your anger, torments one's fellow man and contravenes the dharma [see B.G. 16: 17, 17: 19 and S.B. 1.2: 8].

In what sense is it beneficial for oneself and others, or what purpose would it serve, to be envious with others and with the Supreme in following a [on itself] righteous procedure? Such a practice of human self-betrayal raises Your wrath and causes pain to others, and godless it is too [see B.G. 16: 17 and S.B. 1.2: 8]. (Vedabase)

 

Text 43

Your view, defining the process of devotional service, is free from inconsistencies. They who following that course are equal towards all living beings, whether they move or not move, is certainly a civilized person [an Âryan].

Your outlook in relation to the dharma of Your instructions and activities is declared to be infallible; following that making no distinctions between the nonmoving and moving living beings is one certainly of the civilized [the Âryans].  (Vedabase)

 

Text 44

This absence [of internal conflict] in You, oh my Lord, puts an end to the sins of anyone who sees You [Your devotees and Your book] before his eyes. But once hearing Your name, forthwith delivers even the lowest among man from the misery of material existence.

Hasn't it, o my Lord, come to be so that by the sight of You all the sins of all human beings are annihilated and that by the hearing of your Name at once even the lowest of man is delivered from the entanglement of material existence?  (Vedabase)

 

Text 45

Seeing You now here before us, oh Supreme Lord, has removed the contaminations from our mind. And why would it be different from what the great rishi of enlightenment [Nârada], Your devotee, has said?

Thus o Supreme Lord, have at present seeing You before my eyes the contaminations been wiped out, how otherwise could it be as was spoken by the great rishi of enlightenment [Nârada], Your devotee? (Vedabase)

 

Text 46

Oh Unlimited one, You as the Supersoul of all the world, know everything done by each living entity out here. What we know compares to the light of fireflies relative to the sun of You as our teacher of transcendence.

O Unlimited one, You, as the Supersoul of all the world, are well acquainted with everything that is done by all who live here. What can one see in the light of fireflies, when one has a sun like You as the teacher of transcendence?  (Vedabase)

 

Text 47

All obeisances unto You, oh Lord of the continued existence, the ending and creation of the universe. The position of You as the transcendental swan, the ascetic of the highest order, is beyond the ken of those who unify in a false notion, a material notion, of independence.

All obeisances unto You, o Lordship of the existence, ending and creation of the universe; Your position is beyond the scrutiny of the ones who are unified in a material sense by false concepts of having an independent existence in relation to the pure of transcendence. (Vedabase)

 

Text 48

The senses gathering knowledge perceive in pursuance of Your perception, and they who endeavor to rule the universe do so to the example of Your endeavoring. Let there be my obeisances unto You, the Supreme Lord with the thousands of hoods by whom the gigantic universe You carry on a single hood, appears [as insignificant as] a mustard seed.'

It is after Your endeavoring that indeed the directors of the creation also endeavor; it is after your perceiving that all of the acknowledging senses perceive; it is of Your keeping it on Your hood that the huge universe becomes like a mustard seed; may there for You be all the respect possible, You the Supreme Lord with the Thousands of Hoods.' (Vedabase)


Text 49

S'rî S'ukadeva said: 'Oh best of the Kurus, the Supreme Lord Ananta Deva thus being worshiped, most pleased about Citraketu, the king of the Vidyâdharas, thereupon replied.

S'rî S'ukadeva said: 'O best of the Kurus, the Supreme Lord Ananta Deva, being worshiped this way then answered him, Citraketu, being very pleased with the king of the Vidyâdharas. (Vedabase)

 

Text 50

The Supreme Lord said: 'From directly seeing Me and from the worship with the prayer disclosed to you by Nârada and Angirâ, you now have attained perfection, oh King.

The Supreme Lord said: 'From directly seeing Me and from the worship with the prayer that Nârada and Angirâ have told to you about, have you now been perfected, o King. (Vedabase)

 

Text 51

I, the cause and soul of all beings, [having expanded as] all beings, exist in My two continuous forms of the spiritual sound vibrations and the Supreme Brahman [compare B.G. 7: 4-5].

I as the Supersoul of all, as the cause of the manifestation, indeed expanded in different forms and exist in both the eternal forms of the spiritual sound vibrations and the Supreme Brahman [compare B.G. 7: 4-5]. (Vedabase)

 

Text 52

The living entity expanded into the world and the world expanded within the living entity. These two [the world and the living entity] are created and pervaded by Me [compare B.G. 9: 4].

The living entity expanded into the world and also spread the world itself within the living entity; just the same are they both, being created, pervaded by Me and present in Me as well. (Vedabase)

 

Text 53-54

A person asleep sees in his dream the entire world within himself, but upon awaking he finds himself lying down somewhere. The different states of consciousness and conditions of life of the living entities one must likewise consider as manifestations of the mâyâ or 'dreaming' potency of the Original Self, knowing which one should always remember their Supreme Creator and Witness [see bhajan Radha Krishna Bol].

Like a person asleep who dreaming sees the whole world within himself, but upon awaking finds himself lying down somewhere, are likewise the living entities their different states of consciousness and conditions of life exhibitions of the illusory potency of the Self, knowing which one should always remember the Supreme Creator and Witness to them [see bhajan Radha Krishna Bol Bol]. (Vedabase)

 

Text 55

Know Me as that [all-pervading] Soul, the Supreme Spirit free from the modes of matter, by dint of whom the sleeping [bewildered] person then may acquire insight in what belongs to the dream and what to his happiness.

Just know Me as Him, the pervader, the Supreme Spirit apart from the material condition by whom a sleeping man is able to distinguish what is of the dream and what would be his happiness. (Vedabase)

Text 56

When the person manages to remember himself [his spirit soul, his va], as the connectedness of both the states of consciousness of being asleep and being awake, he may, beyond that spiritual knowledge, reach the Supreme Brahman [the knowing principle] that is transcendental.

When the person remembers both the states of consciousness of dreaming and sleeping may he, in the beyond, reach the spiritual knowledge of Brahman that is transcendental. (Vedabase)

 

Text 57

The living entity, having forgotten about this spiritual nature of My position, leads because of that a materially conditioned life in separation from the Supersoul, as a consequence of which it wanders from one body to the next, from one death to another.

The living entity having forgotten about this spiritual nature of My position, leads because of that a materially conditioned life in separation from the Supersoul, of which it wanders from one body to the next, from one death to another death. (Vedabase)

 

Text 58

Achieving in this world a human birth, offers one the chance to arrive at self-realization with the [support of this] spiritual knowledge and wisdom, but they who fail to acquire that knowledge will never find peace and happiness.

Achieving in this world a human birth has one with the spiritual knowledge and wisdom the chance to arrive at selfrealization, but they who fail to pick up that knowledge will in their life never succeed in it. (Vedabase)

 

Text 59

Thinking of the trouble of toiling in this world and then achieving the opposite of what was intended - and then remembering how one is free from fear being disinclined, one should, thus knowing better, desist from such [karmic] desire.

From remembering what a trouble it is to toil out here and then achieve the opposite of what was desired, and also from remembering the freedom from fear indeed when one has rid oneself of desiring material things, should one, knowing better, desist. (Vedabase)

 

Text 60

Husband and wife [being materially motivated] perform activities for the sake of their happiness and to be free from misery, but they neither end their distress nor achieve happiness [see also B.G. 2: 14, 4: 20, 9: 31].

For the sake of their happiness and to be free from misery do man and wife perform activities which on themself are unsuccessful in finding cessation, because these actions are the source of as well happiness as of distress. (Vedabase)

 

Text 61-62

Those who consider themselves very smart but this way attain the opposite of what they wanted, find it extremely difficult to understand what it means to be of progress with the soul and what it means to exist [in turya, in the meditative state] apart from the three states [of sleep, of waking and unconsciousness]. Someone who by his own experience and power of understanding or by the process of listening to others is freed from the [allurement of the] material world, may, fully satisfied by that knowledge and wisdom, then become My devotee [*].


Those who consider themselves so smart but realize this way the opposite of what they wanted, find it extremely difficult to understand what it means to be of progress with the soul and to stand apart from the three states [of unconsciousness, sleep and waking]. Personally having experienced it or having understood from listening to others, should a person, being freed from materialism by dint of his own power of judgment in spiritual knowledge and wisdom, having found the full of satisfaction, become My devotee. (Vedabase)

 

Text 63

The realization of the insight of [this qualitative notion of] the oneness of the [individual] soul and the transcendence [of the quantitative Lord], constitutes - all things considered - the ultimate goal of life for capable and intelligent human beings who unite in [bhakti-]yoga.

This is, taking it all together, the insight a capable and intelligent human must arrive at concerning the understanding of the oneness, the transcendence and the soul of yoga as the ultimate goal. (Vedabase)

 

Text 64

If you with faith, not concluding differently, accept these words of Mine, oh King, you will soon find your perfection in full [awareness] of the spiritual knowledge and its wisdom [its practical application].'

If you with faith, without taking to other conclusions, accept these words of Mine, o King, will you in the full of the spiritual knowledge and wisdom soon find your perfection.' (Vedabase)

 

Text 65

S'rî S'uka said: 'After the Supreme Lord, the Teacher of the Universe, thus had encouraged Citraketu, He, Lord Hari, the Soul of All, disappeared from sight.'

S'rî S'uka said: 'After the Supreme Lord, the Teacher of the Universe, thus had cheered up Citraketu disappeared He, Lord Hari, the Soul of All, before his eyes.' (Vedabase)


 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The two illustrations of Krishna saving us from the waves
and the choice between Him and the world of illusion are of B.K. Mitra.
Source.
Production: Filognostic Association of The Order of Time


    

  

 

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