rule



 

Canto 6

Arunodaya-kîrt./Jiv Jâgo

 


Chapter 17: Mother Pârvatî Curses Citraketu

(1) S'rî S'uka said: 'After making his obeisances in the direction in which Lord Ananta had disappeared, Citraketu, the King of the Vidyâdharas, began traveling, moving about in the atmosphere. (2-3) On his way not diminished in his power and sense control, he visited hundreds of thousands of people in thousands of places and was by the sages, the perfected souls and the monks praised for being a great yogi. Pleased to stay in the valleys around Kulâcalendra [Mount Sumeru] where one exercises for the different forms of perfection, he took great delight in persuading the wives of the Vidyâdharas to praise the Supreme Personality, Lord Hari. Parvati and Shiva in love(4-5) One day roaming in the brightly shining, heavenly vehicle that he had received from Lord Vishnu, he saw Lord S'iva surrounded by the perfected souls and the singers of heaven. He had his arm around the goddess who sat on his lap. Citraketu laughed loudly about it in the presence of the sages, and then addressed the mother hearing him. (6) Citraketu said: 'This spiritual master of all the world, who is the direct representative of dharma for all embodied souls, sits here as head of an assembly while embracing his wife! (7) With his hair matted, supremely repentant, following the Vedic principles and presiding a gathering, he is sitting there unashamed hugging a woman like an ordinary materially motivated person. (8) Normally even conditioned souls embrace their women in private... But this one master of vow and austerity enjoys his woman in an assembly!'

(9)
S'rî S'uka said: 'When the great Lord of fathomless intelligence heard that, oh King, he only smiled and remained silent, and so did everyone in the assembly following his example. (10) With him, unaware of the might [of S'iva], thus speaking against all etiquette, the devî angrily addressed the impudent soul who thought he was so well restrained. (11) S'rî Pârvatî said: 'And now this soul here would all of a sudden be the Supreme Controller, the master of restraint and the one to chastise persons like us as being criminal and shameless? (12) It must be so that now the one born on the lotus has no notion of dharma. And that neither Brahmâ's sons, Bhrigu or Nârada, the four Kumâras, Lord Kapila or Manu himself have a clue, otherwise they would have stopped our S'iva from breaking the rules! (13) This one here is the lowest of all kshatriyas. He who by him, positioning himself above the gods, so impudently was chastised, is the one teacher of all the world! He is the most auspicious one of the auspicious, upon whose lotus feet one meditates. This man therefore deserves it to be punished. (14) This impudent, haughty fellow does not deserve it to approach the shelter of the lotus feet of Vaikunthha that are worshiped by all the saints [compare: S'rî S'rî S'ikshâshthaka]. (15) Therefore, oh greatest of all sinners, leave this place to be born among the demons, oh fool, so that this world again belongs to the great ones and you, my son, no longer will commit any offense.'

(16)
S'rî S'uka said: 'Thus being cursed Citraketu came down from his heavenly chariot to propitiate Pârvatî by bowing his head deeply before her, oh son of Bharata. (17) Citraketu said: 'Folding my hands before you, oh mother, I accept your curse. That which the gods impose upon a mortal is entirely determined by his deeds in the past. (18) Deluded in its ignorance the living entity is caught wandering around in the vicious circle, the cycle of rebirth in this material life, wherein it constantly is subjected to happiness and distress. (19) Neither the individual soul, nor anyone else, can really be the one who calls down the happiness and sorrow [the illusion and disillusion]. A person lacking in awareness nevertheless considers himself or someone else the cause in this matter.  (20) What in this maelstrom, this constantly changing flow of the basic qualities of matter, would actually be a curse or a favor, what would be [the meaning of] a promotion to heaven or a fall down in hell, or [the eternal value of] happiness and distress? (21) He, the One Supreme Lord, by His potencies gives shape to the conditioned existence of all living beings as also to their liberation [in devotional service]. He constitutes the reason for their happiness and distress as also for the position of being elevated [with Him] above time. (22) He considers no one His favorite or enemy, a kinsman or friend, an insider or outsider. He is equal to all, omnipresent and unaffected by the world. In His happiness being free from attachments, one finds no anger in Him. (23) Still there is, in a repetition of being born and dying again, for embodied souls the [karmic] answer of an existence, ruled by happiness and grief, gain and loss, bondage and liberation, that generated from the energy of the Lord [as a secondary creation]. (24) Therefore I do not ask for your mercy to be released from your curse, oh angry one. All I want is that you accept my excuses for everything that I have said and in your eyes, oh chaste one, was unbecoming.'

(25) S'rî S'uka said: 'After thus having propitiated these elevated personalities, oh persistent conqueror of the enemies, Citraketu left in his heavenly vehicle, while the two were watching and smiling at him. (26) With Nârada, the Daityas, the Siddhas and his personal associates all listening, the great Lord then spoke to his wife the following words. (27) S'rî Rudra said: 'Have you seen, my beauty, how magnanimous the servants of the servants are, the great souls who have forsaken their sense gratification in relating to the Supreme Personality whose actions are so wonderful? (28) Parvati and Shiva in loveNone of the pure devotees of Nârâyana are ever afraid. To be in heaven, on the path of liberation or to have a place in hell makes no difference to them [in their service]. (29) With the game played by the Lord, embodied souls are bound to the dualities of happiness and distress, dying and being born and being cursed or favored, because they identify themselves with their bodies. (30) The way one may take a flower garland for something else or speaks of qualities or faults in a [dream] image of oneself, also the appraisals of a person that are based upon a lack of insight, are deceptive. (31) They who incite to bhakti, or devotional service in love for the Supreme Lord Vâsudeva, possess the strength of spiritual knowledge and detachment and take no interest in any other shelter [see also 1.2: 7]. (32) Neither I, nor Lord Brahmâ, the As'vinî-kumâras or Nârada, the sons of Brahmâ, the saints or all the great demigods, know the true nature of Him of whom we, who like to think of ourselves as independent rulers, all are but parts of a partial aspect. (33) No one in particular is loved or disliked by Him, He calls no one His own nor does He exclude anyone. The Lord as the Soul of the soul of all living beings is the one dearest to all. (34-35) This greatly fortunate King Citraketu is His obedient servant loved by everyone. He, peaceful and equal to all, is the love of the Infallible One just as I am. Do not be surprised to find the devotees of the Supreme Personality, among the people to be the great souls who bring peace and equality.'

(36) S'rî S'uka said: 'After thus having heard what the great Lord S'iva had to tell her, the goddess Pârvatî was freed from her doubt and found back her peace of mind, oh King. (37) He, who as a great devotee was fully capable of pronouncing a counter-curse against the goddess, in resignation accepted his condemnation and that characterized him as a true saint. (38) Following Tvashthâ's * dakshinâgni sacrifice, he thereafter [because of the curse] was born, complete with all his knowledge and wisdom, in the demoniac species of life and became known as Vritrâsura [see 6.9 and compare with 1.5: 19]. (39) This [my dear Parîkchit] was all I had to tell you concerning your question about Vritrâsura, he who with an exalted intelligence appeared in the world as a demon. (40) Hearing this sacred history about the great soul Citraketu, which reflects the greatness of the devotees of Vishnu, one is freed from bondage. (41) Anyone who, remembering the Lord, rises early in the morning to control with faith his voice by reciting this story, will reach the supreme destination.'

 

 

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Third revised edition, loaded December 2, 2018.
 
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'After making his obeisances in the direction in which Lord Ananta had disappeared, Citraketu, the King of the Vidyâdharas, began traveling, moving about in the atmosphere.
S'rî S'uka said: 'After making his obeisances in the direction to which Lord Ananta had disappeared, Citraketu, the King of the Vidyâdharas began traveling, moving about in the wide world. (Vedabase)

 

Text 2-3

On his way not diminished in his power and sense control, he visited hundreds of thousands of people in thousands of places and was by the sages, the perfected souls and the monks praised for being a great yogi. Pleased to stay in the valleys around Kulâcalendra [Mount Sumeru] where one exercises for the different forms of perfection, he took great delight in persuading the wives of the Vidyâdharas to praise the Supreme Personality, Lord Hari.

He unhindered visited hundreds of thousands of people in thousands of places and was in his strength and sense control praised as a great yogi by the sages, the perfected and the monks. To his heart's content staying in between the hights of Kulâcalendra [Mount Meru] where one exercises for perfection, was he delighted to incite with the wives of the Vidyâdharas the praise of Lord Hari, the Controller. (Vedabase)

 

Text 4-5

One day roaming in the brightly shining, heavenly vehicle that he had received from Lord Vishnu, he saw Lord S'iva surrounded by the perfected souls and the singers of heaven. He had his arm around the goddess who sat on his lap. Citraketu laughed loudly about it in the presence of the sages, and then addressed the mother hearing him.

Once roaming in his brightly shining, heavenly vehicle that he had gotten from Lord Vishnu, saw he Lord S'iva in the midst of all the saintly. Surrounded by the perfected and the singers of heaven, embraced he with his arm the goddess who sat on his lap. Citraketu laughing loudly thereto then spoke in the presence of the mother for her clearly to hear. (Vedabase)

 

Text 6

Citraketu said: 'This spiritual master of all the world, who is the direct representative of dharma for all embodied souls, sits here as head of an assembly while embracing his wife!

Citraketu said: 'This spiritual master of all the world, who to all the embodied is the direct representative of the dharma, sits here in the middle of an assembly while he embraces his wife! (Vedabase)

 

Text 7

With his hair matted, supremely repentant, following the Vedic principles and presiding a gathering, he is sitting there unashamed hugging a woman like an ordinary materially motivated person.

With his hair matted, exalted, of penance, strict to the spiritual and presiding a gathering, is he hugging a woman, sitting there unashamed as a common materially motivated person. (Vedabase)

 

Text 8

Normally even conditioned souls embrace their women in private...  But this one master of vow and austerity enjoys his woman in an assembly!'

Normally though do even conditioned souls embrace women in private... and this one master of vow and austerity enjoys his woman in an assembly!' (Vedabase)

 

Text 9

S'rî S'uka said: 'When the great Lord of fathomless intelligence heard that, oh King, he only smiled and remained silent, and so did everyone in the assembly following his example.

S'rî S'uka said: 'The great Lord of fathomless intelligence when he heard that o King, just smiled and remained silent, and everyone in the assembly followed his example. (Vedabase)
  

Text 10

With him, unaware of the might [of S'iva], thus speaking against all etiquette, the devî angrily addressed the impudent soul who thought he was so well restrained.

With him thus, unaware of the might, speaking against all etiquette, spoke the goddess angered to the audacious one who thought he was so well-controlled. (Vedabase)

 

Text 11

S'rî Pârvatî said:  'And now this soul here would all of a sudden be the Supreme Controller, the master of restraint and the one to chastise persons like us as being criminal and shameless?

S'rî Pârvatî said: 'And now would this one here all of a sudden be the Supreme Controller, the one to chastise and the master of restraint for people like us, the ones criminal and shameless? (Vedabase)

 

Text 12

It must be so that now the one born on the lotus has no notion of dharma. And that neither Brahmâ's sons, Bhrigu or Nârada, the four Kumâras, Lord Kapila or Manu himself have a clue, otherwise they would have stopped our S'iva from breaking the rules!

It must be the one from the lotus who has no idea of the dharma. Nor do Brahmâ's sons, Bhrigu or Nârada, nor indeed do the four Kumâras, Lord Kapila and Manu himself have a clue, otherwise they would have stopped our S'iva from breaking the rules! (Vedabase)

 

Text 13

This one here is the lowest of all kshatriyas. He who by him, positioning himself above the gods, so impudently was chastised, is the one teacher of all the world! He is the most auspicious one of the auspicious, upon whose lotus feet one meditates. This man therefore deserves it to be punished.

This one is the lowest of all kshatriyas. He who by him, overriding the demigods, so impudently was chastised, is the one who with his lotus feet is the teacher of all the world, the auspicious of auspiciousness himself and the one to be meditated upon. Therefore deserves this man it to be punished. (Vedabase)

 

Text 14

This impudent, haughty fellow does not deserve it to approach the shelter of the lotus feet of Vaikunthha that are worshiped by all the saints [compare: S'rî S'rî S'ikshâshthaka].

This impertinent, haughty fellow does not deserve it to approach the shelter of the lotus feet of Vaikunthha that are worshipped by all the saints [compare: the S'rî S'rî S'ikshâshthaka]. (Vedabase)

 

Text 15   

Therefore, oh greatest of all sinners, leave this place to be born among the demons, oh fool, so that this world again belongs to the great ones and you, my son, no longer will commit any offense.'

Therefore, o greatest of sinners, leave from here to be born among the demons, o fool, so that this world again belongs to the great and you, my son, will no longer commit any offense.' (Vedabase)

 

Text 16

S'rî S'uka said: 'Thus being cursed Citraketu came down from his heavenly chariot to propitiate Pârvatî by bowing his head deeply before her, oh son of Bharata.

S'rî S'uka said: 'Thus being cursed came Citraketu down from his heavenly chariot to show Pârvatî the best of him in bowing his head low before her, o son of Bharata. (Vedabase)

 

Text 17

Citraketu said: 'Folding my hands before you, oh mother, I accept your curse. That which the gods impose upon a mortal is entirely determined by his deeds in the past.

Citraketu said: 'Folding my hands before you o mother, I accept your curse; that which the gods impose upon a mortal is entirely determined by his deeds in the past. (Vedabase)

 

Text 18

Deluded in its ignorance the living entity is caught wandering around in the vicious circle, the cycle of rebirth in this material life, wherein it constantly is subjected to happiness and distress.

Caught in the vicious circle of this material life is the living entity deluded in his ignorance and wanders he everywhere, constantly experiencing happiness and distress. (Vedabase)

   

Text 19

Neither the individual soul, nor anyone else, can really be the one who calls down the happiness and sorrow [the illusion and disillusion]. A person lacking in awareness nevertheless considers himself or someone else the cause in this matter.

In this matter does a person not aware consider himself, and surely others too, as the doer, but, nor can indeed the individual soul, nor someone else, be the doer giving happiness and distress. (Vedabase)


Text 20

What in this maelstrom, this constantly changing flow of the basic qualities of matter, would actually be a curse or a favor, what would be [the meaning of] a promotion to heaven or a fall down in hell, or [the eternal value of] happiness and distress?

What would, in this current of the modes of matter, actually be a curse or what a favor, what a promotion to heaven or what a fall down in hell, or what would be happiness and distress therein? (Vedabase)

 

Text 21

He, the One Supreme Lord, by His potencies gives shape to the conditioned existence of all living beings as also to their liberation [in devotional service]. He constitutes the reason for their happiness and distress as also for the position of being elevated [with Him] above time.

He is the One Supreme Lord, who by His potencies creates the conditioned existence of all the beings as well as the life of liberation; the happiness and distress at the one hand and the position above time at the other. (Vedabase)


Text 22

He considers no one His favorite or enemy, a kinsman or friend, an insider or outsider. He is equal to all, omnipresent and unaffected by the world. In His happiness being free from attachments, one finds no anger in Him.

To Him no one is dear or not dear, a kinsman or a friend, nor does one belong to others or to Him; He is equal, omnipresent, unaffected by the world and unattached in that happiness to which one, as an attached person, relates with anger. (Vedabase)

 

Text 23

Still there is, in a repetition of being born and dying again, for embodied souls the [karmic] answer of an existence, ruled by happiness and grief, gain and loss, bondage and liberation, that generated from the energy of the Lord [as a secondary creation].

Nevertheless is there because of His forces with the embodied the creation of the in repeat being destined to be of happiness and distress, profit and loss, liberation and bondage and birth and death. (Vedabase)


Text 24

Therefore I do not ask for your mercy to be released from your curse, oh angry one. All I want is that you accept my excuses for everything that I have said and in your eyes, oh chaste one, was unbecoming.'

For that reason am I not begging you to be released from your curse o angry one. All I want is that you accept my excuses for everything that in your eyes, o chaste one, was something improper to say for me.' (Vedabase)

 

Text 25

S'rî S'uka said: 'After thus having propitiated these elevated personalities, oh persistent conqueror of the enemies, Citraketu left in his heavenly vehicle, while the two were watching and smiling at him.

S'rî S'uka said: 'After thus having shown the elevated ones his respect, o constant conqueror of the enemies, went Citraketu away in his heavenly vehicle leaving the two watching and smiling behind him. (Vedabase)

 

Text 26

With Nârada, the Daityas, the Siddhas and his personal associates all listening, the great Lord then spoke to his wife the following words.

Thereafter then said the great Lord to his wife the following while Nârada, the Daityas, the Siddhas and his personal associates were all listening. (Vedabase)

 

Text 27

S'rî Rudra said: 'Have you seen, my beauty, how magnanimous the servants of the servants are, the great souls who have forsaken their sense gratification in relating to the Supreme Personality whose actions are so wonderful?

S'rî Rudra said: 'Have you seen, my beauty, how magnanimous the servants of the servants are, the great souls who have forsaken the sensual in their relating to the Supreme Personality whose works are so wondrous?  (Vedabase)

 

Text 28

None of the pure devotees of Nârâyana are ever afraid. To be in heaven, on the path of liberation or to have a place in hell makes no difference to them [in their service].

The pure ones of Nârâyana are all in no instance afraid, whether it concerns heaven, liberation or a place in hell; in their eyes makes the location no difference. (Vedabase)

 

Text 29

With the game played by the Lord, embodied souls are bound to the dualities of happiness and distress, dying and being born and being cursed or favored, because they identify themselves with their bodies.

The ones embodied are, because they're in touch with the physical, with the Lord His pastimes no doubt subject to the dualities of happiness and distress, death and birth and curse and favor. (Vedabase)

 

Text 30

The way one may take a flower garland for something else or speaks of qualities or faults in a [dream] image of oneself, also the appraisals of a person that are based upon a lack of insight, are deceptive.

When one not properly setting things apart makes distinctions, are there accordingly within the person himself the qualities and faults one makes of being imagined with the difference of, for instance, being sure whether one deserves a garland or not. (Vedabase)


Text 31

They who incite to bhakti, or devotional service in love for the Supreme Lord Vâsudeva, possess the strength of spiritual knowledge and detachment and take no interest in any other shelter  [see also 1.2: 7].

People who carry love and faith in their hearts for the Supreme Lord Vâsudeva are of real knowledge and detachment, they do not take to the shelter of any physical blessing [see also 1.2: 7]. (Vedabase)

 

Text 32

Neither I, nor Lord Brahmâ, the As'vinî-kumâras or Nârada, the sons of Brahmâ, the saints or all the great demigods, know the true nature of Him of whom we, who like to think of ourselves as independent rulers, all are but parts of a partial aspect.

Nor I, nor Lord Brahmâ, nor the As'vinî-kumâras, nor Nârada, the sons of Brahmâ, the saints nor all the great demigods know the true nature of Him of whom we, who like to consider ourselves separate rulers, are all but parts of parts. (Vedabase)

 

Text 33

No one in particular is loved or disliked by Him, He calls no one His own nor does He exclude anyone. The Lord as the Soul of the soul of all living beings is the one dearest to all.

There is indeed no one particularly loved by Him nor disliked, nor does anyone even belong to Him or to someone else; as the Soul of the soul of all beings is the Lord the one dearest to all alive. (Vedabase)

 

Text 34-35

This greatly fortunate King Citraketu is His obedient servant loved by everyone. He, peaceful and equal to all, is the love of the Infallible One just as I am. Do not be surprised to find the devotees of the Supreme Personality, among the people to be the great souls who bring peace and equality.'

This greatly fortunate King Citraketu is of Him an obedient servant loved everywhere, is peaceful and equal minded and who, just as I, is the love of the Infallible one. Be therefore not surprised about the ways of those persons who are the great souls and personalities of devotion of peace and equality towards all.' (Vedabase)

  

Text 36

S'rî S'uka said: 'After thus having heard what the great Lord S'iva had to tell her, the goddess Pârvatî was freed from her doubt and found back her peace of mind, oh King.

S'rî S'uka said: Thus hearing what the great Lord S'iva had to tell her, found Pârvatî her peace of mind back o King and was the goddess freed from her astonishment. (Vedabase)

 

Text 37

He, who as a great devotee was fully capable of pronouncing a counter-curse against the goddess, in resignation accepted his condemnation and that characterized him as a true saint.

When he, who as a great devotee in all respects was able to formulate a counter-curse against the goddess, accepted the condemnation loaded on his head, characterized this him as a true devotee. (Vedabase)

 

Text 38

Following Tvashthâ's * dakshinâgni sacrifice, he thereafter [because of the curse] was born, complete with all his knowledge and wisdom, in the demoniac species of life and became known as Vritrâsura [see 6.9 and compare with 1.5: 19].

Born from the brahmin called Tvashthâ turned he at the Dakshina fire sacrifice to the department of the demoniac species of life, and thus became he with all his knowledge and wisdom celebrated as Vritrâsura [see 6.9 and compare with 1.5: 19]. (Vedabase)


Text 39

This [my dear Parîkchit] was all I had to tell you concerning your question about Vritrâsura, he who with an exalted intelligence appeared in the world as a demon.

This was all [dear Parîkchit] I had to explain to you to what you asked about Vritrâsura, the one of exalted intelligence who was born in the darkness. (Vedabase)

 

Text 40

Hearing this sacred history about the great soul Citraketu, which reflects the greatness of the devotees of Vishnu, one is freed from bondage.

This history of the pious Citraketu who was such a great soul, contains all the glory and he who hears it from the devotees of Vishnu is freed from bondage. (Vedabase)

 

Text 41

Anyone who, remembering the Lord, rises early in the morning to control with faith his voice by reciting this story, will reach the supreme destination.'

Anyone of remembrance with the Lord who, rising early in the morning, with faith controlling his words reads out this story, will reach the supreme destination.' (Vedabase)

 

*: Tvashthâ is a name derived from the roots tashtha and tvaksh, which means paired, fashioned, formed in mind, produced or to create or produce. There are different Tvashthâ's mentioned in the Bhâgavatam. One is a name of Vis'vakarmâ, the architect demigod as mentioned in 4.15: 17. In 3.6: 15 the name is used for the sun, the director of light as the part of the Universal form of the Lord ruling eyesight. One is mentioned in verse 5.15: 14-15. This one fathered a son called Viraja. The Tvashthâ mentioned in the context of this story wherein he fathered Vis'varupa who turned into the demon Vritrâsura, is possibly the same god [of the sun] as the one who is mentioned among the deva's ruling the months, in his case, the month of Isha [September-October] as is mentioned in 12.11: 43.






 

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The text and audio are offered under the conditions of the
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The first painting is (wrongfully) titled:
"Lord Shiva awaiting Tripura to join with each other".
©
Exoticindia.com. Used with permission.
The second picture is titled: 'Shiva and Parvati'.
 Chokha, India, Rajput period ca. 1820. '
Bron: 
Smithsonian Institute.
Production: Filognostic Association of The Order of Time.


  

 

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