> Srimad Bhagavatam - Canto 6
> Sanskrit, word-for-word and original translation of Swami Prabhupâda
> (for the purports one will have to consult the books under the copyright of the BBT)

> Canto 6

> *******

> Chapter Sixteen: King Citraketu Meets the Supreme Lord

> *******

> TEXT 1

> srî-bâdarâyanir uvâca

> atha deva-rsî râjan

> samparetam nrpâtmajam

> darsayitveti hovâca

> jnâtînâm anusocatâm

> srî-bâdarâyanih uvâca--Srî Sukadeva Gosvâmî said; atha--thus; deva-rsih--the great sage Nârada; râjan--O King; samparetam--dead; nrpa-âtmajam--the son of the King; darsayitvâ--making visible; iti--thus; ha--indeed; uvâca--explained; jnâtînâm--to all the relatives; anusocatâm--who were lamenting.

> TRANSLATION

> Sri Sukadeva Gosvami said: My dear King Pariksit, by his mystic power the great sage Narada brought the dead son into the vision of all the lamenting relatives and then spoke as follows.

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> TEXT 2

> srî-nârada uvâca

> jîvâtman pasya bhadram te

> mâtaram pitaram ca te

> suhrdo bândhavâs taptâh

> sucâ tvat-krtayâ bhrsam

> srî-nâradah uvâca--Srî Nârada Muni said; jîva-âtman--O living entity; pasya--just see; bhadram--good fortune; te--unto you; mâtaram--the mother; pitaram--the father; ca--and; te--of you; suhrdah--friends; bândhavâh--relatives; taptâh--aggrieved; sucâ--by lamentation; tvat-krtayâ--because of you; bhrsam--very greatly.

> TRANSLATION

> Sri Narada Muni said: O living entity, all good fortune unto you. Just see your father and mother. All your friends and relatives are overwhelmed with grief because of your passing away.

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> TEXT 3

> kalevaram svam âvisya

> sesam âyuh suhrd-vrtah

> bhunksva bhogân pitr-prattân

> adhitistha nrpâsanam

> kalevaram--body; svam--your own; âvisya--entering; sesam--the balance; âyuh--duration of life; suhrt-vrtah--surrounded by your friends and relatives; bhunksva--just enjoy; bhogân--all enjoyable opulences; pitr--by your father; prattân--awarded; adhitistha--accept; nrpa-âsanam--the throne of the king.

> TRANSLATION

> Because you died untimely, the balance of your lifetime still remains. Therefore you may reenter your body and enjoy the remainder of your life, surrounded by your friends and relatives. Accept the royal throne and all the opulences given by your father.

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> TEXT 4

> jîva uvâca

> kasmin janmany amî mahyam

> pitaro mâtaro 'bhavan

> karmabhir bhrâmyamânasya

> deva-tiryan-nr-yonisu

> jîvah uvâca--the living entity said; kasmin--in which; janmani--birth; ami--all those; mahyam--to me; pitarah--fathers; mâtarah--mothers; abhavan--were; karmabhih--by the results of fruitive action; bhrâmyamânasya--who am wandering; deva-tiryak--of the demigods and the lower animals; nr--and of the human species; yonisu--in the wombs.

> TRANSLATION

> By the mystic power of Narada Muni, the living entity reentered his dead body for a short time and spoke in reply to Narada Muni's request. He said: According to the results of my fruitive activities, I, the living being, transmigrate from one body to another, sometimes going to the species of the demigods, sometimes to the species of lower animals, sometimes among the vegetables, and sometimes to the human species. Therefore, in which birth were these my mother and father? No one is actually my mother and father. How can I accept these two people as my parents?

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> TEXT 5

> bandhu jnâty-ari-madhyastha-

> mitrodâsîna-vidvisah

> sarva eva hi sarvesâm

> bhavanti kramaso mithah

> bandhu--friends; jnâti--family members; ari--enemies; madhya-stha--neutrals; mitra--well-wishers; udâsîna--indifferent; vidvisah--or envious persons; sarve--all; eva--indeed; hi--certainly; sarvesâm--of all; bhavanti--become; kramasah--gradually; mithah--of one another.

> TRANSLATION

> In this material world, which advances like a river that carries away the living entity, all people become friends, relatives and enemies in due course of time. They also act neutrally, they mediate, they despise one another, and they act in many other relationships. Nonetheless, despite these various transactions, no one is permanently related.

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> TEXT 6

> yathâ vastûni panyâni

> hemâdîni tatas tatah

> paryatanti naresv evam

> jîvo yonisu kartrsu

> yathâ--just as; vastûni--commodities; panyâni--meant for trading; hema-âdîni--such as gold; tatah tatah--from here to there; paryatanti--move about; naresu--among men; evam--in this way; jîvah--the living entity; yonisu--in different species of life; kartrsu--in different material fathers.

> TRANSLATION

> Just as gold and other commodities are continually transferred from one place to another in due course of purchase and sale, so the living entity, as a result of his fruitive activities, wanders throughout the entire universe, being injected into various bodies in different species of life by one kind of father after another.

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> TEXT 7

> nityasyârthasya sambandiho

> hy anityo drsyate nrsu

> yâvad yasya hi sambandho

> mamatvam tâvad eva hi

> nityasya--of the eternal; arthasya--thing; sambandhah--relationship; hi--indeed; anityah--temporary; drsyate--is seen; nrsu--in human society; yâvat--as long as; yasya--of whom; hi--indeed; sambandhah--relationship; mamatvam--ownership; tâvat--that long; eva--indeed; hi--certainly.

> TRANSLATION

> A few living entities are born in the human species, and others are born as animals. Although both are living entities, their relationships are impermanent. An animal may remain in the custody of a human being for some time, and then the same animal may be transferred to the possession of other human beings. As soon as the animal goes away, the former proprietor no longer has a sense of ownership. As long as the animal is in his possession he certainly has an affinity for it, but as soon as the animal is sold, the affinity is lost.

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> TEXT 8

> evam yoni-gato jîvah

> sa nityo nirahankrtah

> yâvad yatropalabhyeta

> tâvat svatvam hi tasya tat

> evam--thus; yoni-gatah--being within a specific species of life; jîvah--the living entity; sah--he; nityah--eternal; nirahankrtah--without identification with the body; yâvat--as long as; yatra--where; upalabhyeta--he may be found; tâvat--that long; svatvam--the concept of self; hi--indeed; tasya--of him; tat--that.

> TRANSLATION

> Even though one living entity becomes connected with another because of a relationship based on bodies that are perishable, the living entity is eternal. Actually it is the body that is born or lost, not the living entity. One should not accept that the living entity takes birth or dies. The living being actually has no relationship with so-called fathers and mothers. As long as he appears as the son of a certain father and mother as a result of his past fruitive activities, he has a connection with the body given by that father and mother. Thus he falsely accepts himself as their son and acts affectionately. After he dies, however, the relationship is finished. Under these circumstances, one should not be falsely involved with jubilation and lamentation.

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> TEXT 9

> esa nityo 'vyayah sûksma

> esa sarvâsrayah svadrk

> âtmamâyâ-gunair visvam

> âtmânam srjate prabhuh

> esah--this living entity; nityah--eternal; avyayah--imperishable; sûksmah--very, very fine (not seen by the material eyes); esah--this living entity; sarva-âsrayah--the cause of different types of bodies; svadrk--self-effulgent; âtma-mâyâ-gunaih--by the Supreme Personality of Godhead's modes of material nature; visvam--this material world; âtmânam--himself; srjate--appears; prabhuh--the master.

> TRANSLATION

> The living entity is eternal and imperishable because he actually has no beginning and no end. He never takes birth or dies. He is the basic principle of all types of bodies, yet he does not belong to the bodily category. The living being is so sublime that he is equal in quality to the Supreme Lord. Nonetheless, because he is extremely small, he is prone to be illusioned by the external energy, and thus he creates various bodies for himself according to his different desires.

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> TEXT 10

> na hy asyâsti priyah kascin

> nâpriyah svah paro pi vâ

> ekah sarva-dhiyâm drastâ

> kartrnâm guna-dosayoh

> na--not; hi--indeed; asya--to the living entity; asti--there is; priyah--dear; kascit--someone; na--not; apriyah--not dear; svah--own; parah--other; api--also; vâ--or; ekah--the one; sarva-dhiyâm--of the varieties of intelligence; drastâ--the seer; kartrnâm--of the performers; guna-dosayoh--of right and wrong activities.

> TRANSLATION

> For this living entity, no one is dear, nor is anyone unfavorable. He makes no distinction between that which is his own and that which belongs to anyone else. He is one without a second; in other words, he is not affected by friends and enemies, well-wishers or mischief-mongers. He is only an observer, a witness, of the different qualities of men.

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> TEXT 11

> nâdatta âtmâ hi gunam

> na dosam na kriyâ-phalam

> udâsînavad âsînah

> parâvara-drg îsvarah

> na--not; âdatte--accepts; âtmâ--the Supreme Lord; hi--indeed; gunam--happiness; na--not; dosam--unhappiness; na--nor; kriyâ-phalam--the result of any fruitive activity; udâsîna-vat--exactly like a neutral man; âsînah--sitting (in the core of the heart); para-avara-drk--seeing the cause and effect; îsvarah--the Supreme Lord.

> TRANSLATION

> The Supreme Lord [atma], the creator of cause and effect, does not accept the happiness and distress that result from fruitive actions. He is completely independent of having to accept a material body, and because He has no material body, He is always neutral. The living entities, being part and parcel of the Lord, possess His qualities in a minute quantity. Therefore one should not be affected by lamentation.

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> TEXT 12

> srî-bâdarâyanir uvâca

> ity udîrya gato jîvo

> jnâtayas tasya te tadâ

> vismitâ mumucuh sokam

> chittvâtma-s ne ha-srnkhalâm

> srî-bâdarâyanih uvâca--Srî Sukadeva Gosvâmî said; iti--in this way; udîrya--speaking; gatah--went; jîvah--the living entity (who had appeared as the son of Mahârâja Citraketu); jnâtayah--the relatives and family members; tasya--of him; te--they; tadâ--at that time; vismitâh--being astonished; mumucuh--gave up; sokam--lamentation; chittvâ--cutting off; âtma-sneha--of affection due to a relationship; srnkhalâm--the iron shackles.

> TRANSLATION

> Sri Sukadeva Gosvami continued: When the conditioned soul [jiva] in the form of Maharaja Citraketu's son had spoken in this way and then left, Citraketu and the other relatives of the dead son were all astonished. Thus they cut off the shackles of their affection, which was due to their relationship with him, and gave up their lamentation.

> *******

> TEXT 13

> nirhrtya jnâtayo jnâter

> deham krtvocitâh kriyâh

> tatyajur dustyajam sneham

> soka-moha-bhayârtidam

> nirhrtya--removing; jnâtayah--King Citraketu and all the other relatives; jnâteh--of the son; deham--the body; krtvâ--performing; ucitâh--suitable; kriyâh--activities; tatyajuh--gave up; dustyajam--very difficult to give up; sneham--affection; soka--lamentation; moha--illusion; bhaya--fear; arti--and distress; dam--giving.

> TRANSLATION

> After the relatives had discharged their duties by performing the proper funeral ceremonies and burning the dead child's body, they gave up the affection that leads to illusion, lamentation, fear and pain. Such affection is undoubtedly difficult to give up, but they gave it up very easily.

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> TEXT 14

> bâla-ghnyo vrîditâs tatra

> bâla-hatyâ-hata-prabhâh

> bâla-hatyâ-vratam cerur

> brâhmanair yan nirûpitam

> yamunâyâm mahârâja

> smarantyo dvija-bhâsitam

> bâla-ghnyah--the killers of the child; vrîditâh--being very much ashamed; tatra--there; bâla-hatyâ--because of killing the child; hata--having lost; prabhâh--all bodily luster; bâla-hatyâ-vratam--the atonement fur killing the child; ceruh--executed; brâhmanaih--by the priests; yat--which; nirûpitam--described; yamunâyâm--at the River Yamunâ; mahâ-râja--O King Parîksit; smarantyah--remembering; dvija-bhâsitam--the statement given by the brâhmana's.

> TRANSLATION

> Queen Krtyadyuti's co-wives, who had poisoned the child, were very much ashamed, and they lost all their bodily luster. While lamenting, O King, they remembered the instructions of Angira and gave up their ambition to bear children. Following the directions of the brahmanas, they went to the bank of the Yamuna, where they bathed and atoned for their sinful activities.

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> TEXT 15

> sa ittham pratibuddhâtmâ

> citraketur dvijoktibhih

> grhândha-kûpân niskrântah

> sarah-pankâd iva dvipah

> sah--he; ittham--in this way; pratibuddha-âtmâ--being fully aware of spiritual knowledge; citraketuh--King Citraketu; dvija-uktibhih--by the instructions of the perfect brâhmanas (Angirâ and Nârada Muni); grha-andha-kûpât--from the dark well of family life; niskrântah--came out; sarah--of a lake or reservoir of water; pankât--from the mud; iva--like; dvipah--an elephant.

> TRANSLATION

> Thus enlightened by the instructions of the brahmanas Angira and Narada, King Citraketu became fully aware of spiritual knowledge. As an elephant becomes free from a muddy reservoir of water, King Citraketu came out of the dark well of family life.

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> TEXT 16

> kâlindyâm vidhivat snâtvâ

> krta-punya jala-kriyah

> maunena samyata-prâno

> brahma-putrâv avandata

> kâlindyâm--in the River Yamunâ; vidhi-vat--according to prescribed regulations; snâtvâ--bathing; krta--performing; punya--pious; jala-kriyah--oblations by offering water; maunena--with gravity; samyata-prânah--controlling the mind and senses; brahma-putrau--unto the two sons of Lord Brahmâ (Angirâ and Nârada); avandata--offered his prayers and obeisances.

> TRANSLATION

> The King bathed in the water of the Yamuna, and according to prescribed duties, he offered oblations of water to the forefathers and demigods. Very gravely controlling his senses and mind, he then offered his respects and obeisances to the sons of Lord Brahma [Angira and Narada].

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> TEXT 17

> atha tasmai prapannâya

> bhaktâya prayatâtmane

> bhagavân nâradah prîto

> vidyâm etâm uvâca ha

> atha--thereafter; tasmai--unto him; prapannâya--who was surrendered; bhaktâya--being a devotee; prayata-âtmane--who was self-controlled; bhagavân--the most powerful; nâradah--Nârada; prîtah--being very pleased; vidyâm--transcendental knowledge; etâm--this; uvâca--spoke; ha--indeed.

> TRANSLATION

> Thereafter, being very much pleased with Citraketu, who was a self-controlled devotee and surrendered soul, Narada, the most powerful sage, spoke to him the following transcendental instructions.

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> TEXT 18-19

> om namas tubhyam bhagavate

> vâsudevâya dhîmahi

> pradyumnâyâniruddhâya

> namah sankarsanâya ca

> namo vijnâna-mâtrâya

> paramânanda-mûrtaye

> âtmârâmâya sântâya

> nivrtta-dvaita-drstaye

> om--O my Lord; namah--obeisances; tubhyam--unto You; bhagavate--the Supreme Personality of Godhead; vâsudevâya--Krsna, the son of Vasudeva; dhîmahi--let me meditate upon; pradyumnâya--unto Pradyumna; aniruddhâya--unto Aniruddha; namah--respectful obeisances; sankarsanâya--unto Lord Sankarsana; ca--also; namah--all obeisances; vijnâna-mâtrâya--unto the form full of knowledge; parama-ânanda-mûrtaye--full of transcendental bliss; âtma-ârâmâya--unto the Lord, who is self-sufficient; sântâya--and free from disturbances; nivrtta-dvaita-drstaye--whose vision turns away from duality, or who is one without a second.

> TRANSLATION

> [Narada gave Citraketu the following mantra.] O Lord, O Supreme Personality of Godhead, who are addressed by the omkara [pranava], I offer my respectful obeisances unto You. O Lord Vasudeva, I meditate upon You. O Lord Pradyumna, Lord Aniruddha and Lord Sankarsana, I offer You my respectful obeisances. O reservoir of spiritual potency, O supreme bliss, I offer my respectful obeisances unto You, who are self-sufficient and most peaceful. O ultimate truth, one without a second, You are realized as Brahman, Paramatma and Bhagavan and are therefore the reservoir of all knowledge. I offer my respectful obeisances unto You.

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> TEXT 20

> âtmânandânubhûtyaiva

> nyasta-sakty-ûrmaye namah

> hrsîkesâya mahate

> namas te nanta-mûrtaye

> âtma-ânanda--of Your personal bliss; anubhûtyâ--by perception; eva--certainly; nyasta--given up; sakti-ûrmaye--the waves of material nature; namah--respectful obeisances; hrsîkesâya--unto the supreme controller of the senses; mahate--unto the Supreme; namah--respectful obeisances; te--unto You; ananta--unlimited; mûrtaye--whose expansions.

> TRANSLATION

> Perceiving Your personal bliss, You are always transcendental to the waves of material nature. Therefore, my Lord, I offer my respectful obeisances unto You. You are the supreme controller of the senses, and Your expansions of form are unlimited. You are the greatest, and therefore I offer my respectful obeisances unto You.

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> TEXT 21

> vacasy uparate 'prâpya

> ya eko manasâ saha

> anâma-rûpas cin-mâtrah

> so 'vyân nah sad-asat-parah

> vacasi--when the words; uparate--cease; aprâpya--not achieving the goal; yah--He who; ekah--one without a second; manasâ--the mind; saha--with; anâma--with no material name; rûpah--or material form; cit-mâtrah--totally spiritual; sah--He; avyât--may kindly protect; nah--us; sat-asat-parah--who is the cause of all causes (the supreme cause).

> TRANSLATION

> The words and mind of the conditioned soul cannot approach the Supreme Personality of Godhead, for material names and forms are not applicable to the Lord, who is entirely spiritual, beyond the conception of gross and subtle forms. The impersonal Brahman is another of His forms. May He, by His pleasure, protect us.

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> TEXT 22

> yasminn idam yatas cedam

> tisthaty apyeti jâyate

> mrnmayesv iva mrj-jâtis

> tasmai te brahmane namah

> yasmin--in whom; idam--this (cosmic manifestation); yatah--from whom; ca--also; idam--this (cosmic manifestation); tisthati--stands; apyeti--dissolves; jâyate--is born; mrt-mayesu--in things made of earth; iva--like; mrt-jâtih--birth from earth; tasmai--unto Him; te--You; brahmane--the supreme cause; namah--respectful obeisances.

> TRANSLATION

> As pots made completely of earth are situated on earth after being created and are transformed into earth again when broken, this cosmic manifestation is caused by the Supreme Brahman, situated in the Supreme Brahman, and annihilated in the same Supreme Brahman. Therefore, since the Supreme Lord is the cause of Brahman, let us offer Him our respectful obeisances.

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> TEXT 23

> yan na sprsanti na vidur

> mano-buddhîndriyâsavah

> antar bahis ca vitatam

> vyomavat tan nato 'smy aham

> yat--whom; na--not; sprsanti--can touch; na--nor; viduh--can know; manah--the mind; buddhi--the intelligence; indriya--the senses; asavah--the life airs; antah--within; bahih--outside; ca--also; vitatam--expanded; vyoma-vat--like the sky; tat--unto Him; natah--bowed; asmi--am; aham--I.

> TRANSLATION

> The Supreme Brahman emanates from the Supreme Personality of Godhead and expands like the sky. Although untouched by anything material, it exists within and without. Nonetheless, the mind, intelligence, senses and living force can neither touch Him nor know Him. I offer unto Him my respectful obeisances.

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> TEXT 24

> dehendriya-prâna-mano-dhiyo 'mî

> yad-amsa-viddhâh pracaranti karmasu

> naivânyadâ lauham ivâprataptam

> sthânesu tad drastrapadesam eti

> deha--the body; indriya--senses; prâna--life airs; manah--mind; dhiyah--and intelligence; amî--all those; yat-amsa-viddhâh--being influenced by rays of Brahman, or the Supreme Lord; pracaranti--they move; karmasu--in various activities; na--not; eva--indeed; anyadâ--at other times; lauham--iron; iva--like; aprataptam--not heated (by fire); sthânesu--in those circumstances; tat--that; drastrapadesam--the name of a subject matter; eti--achieves.

> TRANSLATION

> As iron has the power to burn when made red-hot in the association of fire, so the body, senses, living force, mind and intelligence, although merely lumps of matter, can function in their activities when infused with a particle of consciousness by the Supreme Personality of Godhead. As iron cannot burn unless heated by fire, the bodily senses cannot act unless favored by the Supreme Brahman.

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> TEXT 25

> om namo bhagavate mahâ-purusâya mahânubhâvâya mahâ-vibhûti-pataye sakala-sâtvata-parivrdha-nikara-kara-kamala-kudmalopalâli-ta-caranâravinda-yugala parama-paramesthin namas te.

> om--O Supreme Personality of Godhead; namah--respectful obeisances; bhagavate--unto You, the Lord, who are full in six opulences; mahâ-purusâya--the supreme enjoyer; mahâ-anubhâvâya--the most perfect realized soul, or the Supersoul; mahâ-vibhûti-pataye--the master of all mystic power; sakala-sâtvata-parivrdha--of all the best devotees; nikara--of the multitude; kara-kamala--of the lotus hands; kudmala--by the buds; upalâlita--served; carana-aravinda-yugala--whose two lotus feet; parama--topmost; parame-sthin--who are situated in the spiritual planet; namah te--respectful obeisances unto You.

> TRANSLATION

> O transcendental Lord, who are situated in the topmost planet of the spiritual world, Your two lotus feet are always massaged by a multitude of the best devotees with their lotus-bud hands. You are the Supreme Personality of Godhead, complete in six opulences. You are the supreme person mentioned in the Purusa-sukta prayers. You are the most perfect, self-realized master of all mystic power. Let me offer my respectful obeisances unto You.

> *******

> TEXT 26

> srî-suka uvâca

> bhaktâyaitâm prapannâya

> vidyâm âdisya nâradah

> yayâv angirasâ sâkam

> dhâma svâyambhuvam prabho

> srî-sukah uvâca--Srî Sukadeva Gosvâmî said; bhaktâya--unto the devotee; etâm--this; prapannâya--unto one who fully surrendered; vidyâm--transcendental knowledge; âdisya--instructing; nâradah--the great sage Nârada; yayau--left; angirasâ--the great saint Angirâ; sâkam--with; dhâma--for the topmost planet; svâyambhuvam--belonging to Lord Brahmâ; prabho--O King.

> TRANSLATION

> Sri Sukadeva Gosvami continued: Narada, having become the spiritual master of Citraketu, instructed him fully in this prayer because Citraketu was fully surrendered. O King Pariksit, Narada then left with the great sage Angira for the topmost planet, known as Brahmaloka.

> *******

> TEXT 27

> citraketus tu tâm vidyâm

> yathâ nârada-bhâsitâm

> dhârayâm âsa saptâham

> ab-bhaksah susamâhitah

> citraketuh--King Citraketu; tu--indeed; tâm--that; vidyâm--transcendental knowledge; yathâ--just as; nârada-bhâsitâm--instructed by the great sage Nârada; dhârayâm âsa--chanted; sapta-aham--continuously for one week; ap-bhaksah--only drinking water; su-samâhitah--with great attention and care.

> TRANSLATION

> Fasting and drinking only water, Citraketu for one week continuously chanted with great care and attention the mantra given by Narada Muni.

> *******

> TEXT 28

> tatah sa sapta-râtrânte

> vidyayâ dhâryamânayâ

> vidyâdharâdhipatyam ca

> lebhe 'pratihatam nrpa

> tatah--from this; sah--he; sapta-râtra-ante--at the end of seven nights; vidyayâ--by the prayers; dhâryamânayâ--being carefully practiced; vidyâdhara-adhipatyam--mastership of the Vidyâdharas (as an intermediate result); ca--also; lebhe--achieved; apratihatam--undeviated from the instructions of the spiritual master; nrpa--O King Parîksit.

> TRANSLATION

> O King Pariksit, after only one week of repeatedly practicing the mantra received from the spiritual master, Citraketu achieved the rule of the planet of the Vidyadharas as an intermediate product of his spiritual advancement in knowledge.

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> TEXT 29

> tatah katipayâhobhir

> vidyayeddha-mano-gatih

> jagâma deva-devasya

> sesasya caranântikam

> tatah--thereafter; katipaya-ahobhih--within a few days; vidyayâ--by the spiritual mantra; iddha-manah-gatih--the course of his mind being enlightened; jagâma--went; deva-devasya--of the master of all other lords or demigods; sesasya--Lord Sesa; carana-antikam--to the shelter of the lotus feet.

> TRANSLATION

> Thereafter, within a very few days, by the influence of the mantra that Citraketu had practiced, his mind became increasingly enlightened in spiritual progress, and he attained shelter at the lotus feet of Anantadeva.

> *******

> TEXT 30

> mrnâla-gauram siti-vâsasam sphurat-

> kirîta-keyûra-katitra-kankanam

> prasanna-vaktrâruna-locanam vrtam

> dadarsa siddhesvara-mandalaih prabhum

> mrnâla-gauram--white like the fibers of a lotus; siti-vâsasam--wearing garments of blue silk; sphurat--glittering; kirîta--helmet; keyûra--armlets; katitra--belt; kankanam--whose bangles; prasanna-vaktra--smiling face; aruna-locanam--having reddish eyes; vrtam--surrounded; dadarsa--he saw; siddha-îsvara-mandalaih--by the most perfect devotees; prabhum--the Supreme Personality of Godhead.

> TRANSLATION

> Upon reaching the shelter of Lord Sesa, the Supreme Personality of Godhead, Citraketu saw that He was as white as the white fibers of a lotus flower. He was dressed in bluish garments and adorned with a brilliantly glittering helmet, armlets, belt and bangles. His face was smiling, and His eyes were reddish. He was surrounded by such exalted liberated persons as Sanat-kumara.

> *******

> TEXT 31

> tad-darsana-dhvasta-samasta-kilbisah

> svasthâmalântahkarano 'bhyayân munih

> pravrddha-bhaktyâ pranayâsru-locanah

> prahrsta-românamad âdi-purusam

> tat-darsana--by the sight of the Supreme Personality of Godhead; dhvasta--destroyed; samasta-kilbisah--having all sins; svastha--healthy; amala--and pure; antahkaranah--the core of whose heart; abhyayât--approached face to face; munih--the King, who was silent due to full mental satisfaction; pravrddha-bhaktyâ--with an attitude of increased devotional service; pranaya-asru-locanah--with tears in his eyes because of love; prahrsta-roma--his hairs standing on end due to jubilation; anamat--offered respectful obeisances; âdi-purusam--unto the expansion of the original personality.

> TRANSLATION

> As soon as Maharaja Citraketu saw the Supreme Lord, he was cleansed of all material contamination and situated in his original Krsna consciousness, being completely purified. He became silent and grave, and because of love for the Lord, tears fell from his eyes, and his hairs stood on end. With great devotion and love, he offered his respectful obeisances unto the original Personality of Godhead.

> *******

> TEXT 32

> sa uttamasloka-padâbja-vistaram

> premâsru-lesair upamehayan muhuh

> premoparuddhâkhila-varna-nirgamo

> naivâsakat tam prasamîditum ciram

> sah--he; uttamasloka--of the Supreme Personality of Godhead; oada-abja--of the lotus feet; vistaram--the resting place; prema-asru--of tears of pure love; lesaih--by drops; upamehayan--moistening; muhuh--again and again; prema-uparuddha--choked with love; akhila--all; varna--of the letters; nirgamah--the coming out; na--not; eva--indeed; asakat--was able; tam--unto Him; prasamîditum--to offer prayers; ciram--for a long time.

> TRANSLATION

> With tears of love and affection, Citraketu repeatedly moistened the resting place of the Supreme Lord's lotus feet. Because his voice was choked in ecstasy, for a considerable time he was unable to utter any of the letters of the alphabet to offer the Lord suitable prayers.

> *******

> TEXT 33

> tatah samâdhâya mano manîsayâ

> babhâsa etat pratilabdha-vâg asau

> niyamya sarvendriya-bâhya-vartanam

> jagad-gurum sâtvata-sâstra-vigraham

> tatah--thereafter; samâdhâya--controlling; manah--the mind; manîsayâ--by his intelligence; babhâsa--spoke; etat--this; pratilabdha--recovering; vâk--speech; asau--that one (King Citraketu); niyamya--controlling; sarva-indriya--of all the senses; bâhya--external; vartanam--the wandering; jagat-gurum--who is the spiritual master of everyone; sâtvata--of devotional service; sâstra--of the holy scriptures; vigraham--the personified form.

> TRANSLATION

> Thereafter, by controlling his mind with his intelligence and thus restricting his senses from external engagements, he recovered suitable words with which to express his feelings. Thus he began offering prayers to the Lord, who is the personification of the holy scriptures [the satvata-samhitas like the Brahma-samhita and the Narada-pancaratra] and who is the spiritual master of all. He offered his prayers as follows.

> *******

> TEXT 34

> citraketur uvâca

> ajita jitah sama-matibhih

> sâdhubhir bhavân jitâtmabhir bhavatâ

> vijitâs te 'pi ca bhajatâm

> akâmâtmanâm ya âtmado 'ti-karunah

> citraketuh uvâca--King Citraketu said; ajita--O my unconquerable Lord; jitah--conquered; sama-matibhih--by persons who have conquered the mind; sâdhubhih--the devotees; bhavân--Your Lordship; jita-âtmabhih--who have completely controlled the senses; bhavatâ--by You; vijitâh--conquered; te--they; api--also; ca--and; bhajatâm--to those who always engage in Your service; akâma-âtmanâm--with no motives for material profit; yah--who; âtma-dah--giving Yourself; ati-karunah--extremely merciful.

> TRANSLATION

> Citraketu said: O unconquerable Lord, although You cannot be conquered by anyone, You are certainly conquered by devotees who have control of the mind and senses. They can keep You under their control because You are causelessly merciful to devotees who desire no material profit from You. Indeed, You give Yourself to them, and because of this You also have full control over Your devotees.

> *******

> TEXT 35

> tava vibhavah khalu bhagavan

> jagad-udaya-sthiti-layâdîni

> visva-srjas te 'msâmsâs

> tatra mrsâ spardhanti prthag abhimatyâ

> tava--Your; vibhavah--opulences; khalu--indeed; bhagavan--O Supreme Personality of Godhead; jagat--of the cosmic manifestation; udaya--the creation; sthiti--maintenance; laya-âdîni--dissolution and so on; visva-srjah--the creators of the manifested world; te--they; amsa-amsâh--parts of Your plenary portion; tatra--in that; mrsâ--in vain; spardhanti--rival one another; prthak--of separateness; abhimatya--by a false conception.

> TRANSLATION

> My dear Lord, this cosmic manifestation and its creation, maintenance and annihilation are all but Your opulences. Since Lord Brahma and the other creators are nothing but small portions of a portion of You, their partial power to create does not make them God [isvara]. Their consciousness of themselves as separate Lords is therefore merely false prestige. It is not valid.

> *******

> TEXT 36

> paramânu-parama-mahatos

> tvam âdy-antântara-vartî traya-vidhurah

> âdâv ante 'pi ca sattvânâm

> yad dhruvam tad evântarâle 'pi

> parama-anu--of the atomic particle; parama-mahatoh--and of the biggest (the result of the combination of atoms); tvam--You; âdi-anta--in both the beginning and the end; antara--and in the middle; vartî--existing; traya-vidhurah--although without beginning, end or middle; âdau--in the beginning; ante--at the end; api--also; ca--and; sattvânâm--of all existences; yat--which; dhruvam--permanent; tat--that; eva--certainly; antarâle--in the middle; api--also.

> TRANSLATION

> You exist in the beginning, middle and end of everything, from the most minute particle of the cosmic manifestation--the atom--to the gigantic universes and total material energy. Nonetheless, You are eternal, having no beginning, end or middle. You are perceived to exist in these three phases, and thus You are permanent. When the cosmic manifestation does not exist, You exist as the original potency.

> *******

> TEXT 37

> ksity-âdibhir esa kilâvrtah

> saptabhir dasa-gunottarair anda-kosah

> yatra pataty anu-kalpah

> sahânda-koti-kotibhis tad anantah

> ksiti-âdibhih--by the ingredients of the material world, headed by earth; esah--this; kila--indeed; âvrtah--covered; saptabhih--seven; dasa-guna-uttaraih--each ten times more than the previous one; anda-kosah--egg-shaped universe; yatra--in whom; patati--falls; anu-kalpah--like a minute atom; saha--with; anda-koti-kotibhih--millions of such universes; tat--therefore; anantah--(You are called) unlimited.

> TRANSLATION

> Every universe is covered by seven layers--earth, water, fire, air, sky, the total energy and false ego--each ten times greater than the previous one. There are innumerable universes besides this one, and although they are unlimitedly large, they move about like atoms in You. Therefore You are called unlimited [ananta].

> *******

> TEXT 38

> visaya-trso nara-pasavo

> ya upâsate vibhûtîr na param tvâm

> tesâm âsisa îsa

> tad anu vinasyanti yathâ râja-kulam

> visaya-trsah--eager to enjoy sense gratification; nara-pasavah--manlike animals; ye--who; upâsate--worship very gorgeously; vibhûtîh--small particles of the Supreme Lord (the demigods); na--not; param--the Supreme; tvâm--You; tesâm--of them; âsisah--the benedictions; îsa--O supreme controller; tat--them (the demigods); anu--after; vinasanti--will be vanquished; yathâ--just as; râja-kulam--those who are supported by the government (when the government is finished).

> TRANSLATION

> O Lord, O Supreme, unintelligent persons who thirst for sense enjoyment and who worship various demigods are no better than animals in the human form of life. Because of their animalistic propensities, they fail to worship Your Lordship, and instead they worship the insignificant demigods, who are but small sparks of Your glory. With the destruction of the entire universe, including the demigods, the benedictions received from the demigods also vanish, just like the nobility when a king is no longer in power.

> *******

> TEXT 39

> kâma-dhiyas tvayi racitâ

> na parama rohanti yathâ karambha-bîjâni

> jnânâtmany agunamaye

> guna-ganato 'sya dvandva jâlâni

> kâma-dhiyah--desires for sense gratification; tvayi--in You; racitâh--performed; na--not; parama--O Supreme Personality of Godhead; rohanti--do grow (produce other bodies); yathâ--just as; karambha-bîjâni--sterilized or fried seeds; jnâna-âtmani--in You, whose existence is in full knowledge; aguna-maye--who is not affected by the material qualities; guna-ganatah--from the material qualities; asya--of a person; dvandva jâlâni--the networks of duality.

> TRANSLATION

> O Supreme Lord, if persons obsessed with material desires for sense gratification through material opulence worship You, who are the source of all knowledge and are transcendental to material qualities, they are not subject to material rebirth, just as sterilized or fried seeds do not produce plants. Living entities are subjected to the repetition of birth and death because they are conditioned by material nature, but since You are transcendental, one who is inclined to associate with You in transcendence escapes the conditions of material nature.

> *******

> TEXT 40

> jitam ajita tadâ bhavatâ

> yadâha bhâgavatam dharmam anavadyam

> niskincanâ ye munaya

> âtmârâmâ yam upâsate 'pavargâya

> jitam--conquered; ajita--O unconquerable one; tadâ--then; bhavatâ--by Your Lordship; yadâ--when; âha--spoke; bhâgavatam--which helps the devotee approach the Supreme Personality of Godhead; dharmam--the religious process; anavadyam--faultless (free from contamination); niskincanâh--who have no desire to be happy with material opulences; ye--those who; munayah--great philosophers and exalted sages; âtma-ârâmâh--who are self-satisfied (being completely aware of their constitutional position as eternal servants of the Lord); yam--whom; upasate--worship; apavargâya--for achieving liberation from material bondage.

> TRANSLATION

> O unconquerable one, when You spoke about bhagavata-dharma, which is the uncontaminated religious system for achieving the shelter of Your lotus feet, that was Your victory. Persons who have no material desires, like the Kumaras, who are self-satisfied sages, worship You to be liberated from material contamination. In other words, they accept the process of bhagavata-dharma to achieve shelter at Your lotus feet.

> *******

> TEXT 41

> visama-matir na yatra nrnâm

> tvam aham iti mama taveti ca yad anyatra

> visama-dhiyâ racito yah

> sa hy avisuddhah ksayisnur adharma-bahulah

> visama--unequal (your religion, my religion; your belief, my belief); matih--consciousness; na--not; yatra--in which; nrnâm--of human society; tvam--you; aham--I; iti--thus; mama--my; tava--your; iti--thus; ca--also; yat--which; anyatra--elsewhere (in religious systems other than bhâgavata-dharma); visama-dhiyâ--by this unequal intelligence; racitah--made; yah--that which; sah--that system of religion; hi--indeed; avisuddhah--not pure; ksayisnuh--temporary; adharma-bahulah--full of irreligion.

> TRANSLATION

> Being full of contradictions, all forms of religion but bhagavata-dharma work under conceptions of fruitive results and distinctions of "you and I" and "yours and mine." The followers of Srimad-Bhagavatam have no such consciousness. They are all Krsna conscious, thinking that they are Krsna's and Krsna is theirs. There are other, low-class religious systems, which are contemplated for the killing of enemies or the gain of mystic power, but such religious systems, being full of passion and envy, are impure and temporary. Because they are full of envy, they are full of irreligion.

> *******

> TEXT 42

> kah ksemo nija-parayoh

> kiyân vârthah sva-para-druhâ dharmena

> sva-drohât tava kopah

> para-sampîdayâ ca tathâdharmah

> kah--what; ksemah--benefit; nija--to oneself; parayoh--and to others; kiyân--how much; vâ--or; arthah--purpose; sva-para-druhâ--which is envious of the performer and of others; dharmena--with the religious system; sva-drohât--from being envious of one's own self; tava--of You; kopah--anger; para-sampîdayâ--by giving pain to others; ca--also; tathâ--as well as; adharmah--irreligion.

> TRANSLATION

> How can a religious system that produces envy of one's self and of others be beneficial for oneself and for them? What is auspicious about following such a system? What is actually to be gained? By causing pain to one's own self due to self-envy and by causing pain to others, one arouses Your anger and practices irreligion.

> *******

> TEXT 43

> na vyabhicarati taveksâ

> yayâ hy abhihito bhâgavato dharmah

> sthira-cara-sattva-kadambesv

> aprthag-dhiyo yam upâsate tv âryâh

> na--not; vyabhicarati--fails; tava--Your; îksâ--outlook; yayâ--by which; hi--indeed; abhihitah--declared; bhâgavatah--in relationship with Your instructions and activities; dharmah--religious principle; sthira--nonmoving; cara--moving; sattva-kadambesu--among the living entities; aprthak-dhiyah--who do not consider distinctions; yam--which; upâsate--follow; tu--certainly; âryâh--those who are advanced in civilization.

> TRANSLATION

> My dear Lord, one's occupational duty is instructed in Srimad-Bhagavatam and Bhagavad-gita according to Your point of view, which never deviates from the highest goal of life. Those who follow their occupational duties under Your supervision, being equal to all living entities, moving and nonmoving, and not considering high and low, are called Aryans. Such Aryans worship You, the Supreme Personality of Godhead.

> *******

> TEXT 44

> na hi bhagavann aghatitam idam

> tvad-darsanân nrnâm akhila-pâpa-ksayah

> yan-nâma sakrc chravanât

> pukkaso 'pi vimucyate samsârât

> na--not; hi--indeed; bhagavan--O my Lord; aghatitam--not occurred; idam--this; tvat--of You; darsanât--by seeing; nrnâm--of all human beings; akhila--all; pâpa--of sins; ksayah--annihilation; yat-nâma--whose name; sakrt--only once; sravanât--by hearing; pukkasah--the lowest class, the candâla; api--also; vimucyate--is delivered; samsârât--from the entanglement of material existence.

> TRANSLATION

> My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even candalas, men of the lowest class, are freed from all material contamination. Under the circumstances, who will not be freed from material contamination simply by seeing You?

> *******

> TEXT 45

> atha bhagavan vayam adhunâ

> tvad-avaloka-parimrstâsaya-malâh

> sura-rsinâ yat kathitam

> tâvakena katham anyathâ bhavati

> atha--therefore; bhagavan--O Supreme Personality of Godhead; vayam--we; adhunâ--at the present moment; tvat-avaloka--by seeing You; parimrsta--wiped away; âsaya-malâh--contaminated desires in the heart; sura-rsinâ--by the great sage of the demigods (Nârada); yat--which; kathitam--spoken; tâvakena--who is Your devotee; katham--how; anyathâ--otherwise; bhavati--can it be.

> TRANSLATION

> Therefore, my dear Lord, simply seeing You has now wiped away all the contamination of sinful activities and their results of material attachment and lusty desires, which always filled my mind and the core of my heart. Whatever is predicted by the great sage Narada Muni cannot be otherwise. In other words, I have obtained Your audience as a result of being trained by Narada Muni.

> *******

> TEXT 46

> viditam ananta samastam

> tava jagad-âtmano janair ihâcaritam

> vijnâpyam parama-guroh

> kiyad iva savitur iva khadyotaih

> viditam--well known; ananta--O unlimited; samastam--everything; tava--to You; jagat-âtmanah--who are the Supersoul of all living entities; janaih--by the mass of people, or all living entities; iha--within this material world; âcaritam--performed; vijnâpyam--to be informed; parama-guroh--to the Supreme Personality of Godhead, the supreme master; kiyat--how much; iva--certainly; savituh--to the sun; iva--like; khadyotaih--by the fireflies.

> TRANSLATION

> O unlimited Supreme Personality of Godhead, whatever a living entity does in this material world is well known to You because You are the Supersoul. In the presence of the sun there is nothing to be revealed by the light of a glowworm. Similarly, because You know everything, in Your presence there is nothing for me to make known.

> *******

> TEXT 47

> namas tubhyam bhagavate

> sakala ja gat-sthiti-layodayesâya

> duravasitâtma-gataye

> kuyoginâm bhidâ paramahamsâya

> namah--all obeisances; tubhyam--unto You; bhagavate--Your Lordship; sakala--all; jagat--of the cosmic manifestation; sthiti--of the maintenance; laya--dissolution; udaya--and creation; îsâya--unto the Supreme Lord; duravasita--impossible to understand; âtma-gataye--whose own position; ku-yoginâm--of those who are attached to the objects of the senses; bhidâ--by the false understanding of separateness; parama-hamsâya--unto the supreme pure.

> TRANSLATION

> My dear Lord, You are the creator, maintainer and annihilator of this cosmic manifestation, but persons who are too materialistic and who always see separateness do not have eyes with which to see You. They cannot understand Your real position, and therefore they conclude that the cosmic manifestation is independent of Your opulence. My Lord, You are the supreme pure, and You are full in all six opulences. Therefore I offer my respectful obeisances unto You.

> *******

> TEXT 48

> yam vai svasantam anu visva-srjah svasanti

> yam cekitânam anu cittaya uccakanti

> bhû-mandalam sarsapâyati yasya mûrdhni

> tasmai namo bhagavate 'stu sahasra-mûrdhne

> yam--whom; vai--indeed; svasantam--endeavoring; anu--after; visva-srjah--the directors of the cosmic creation; svasanti--also endeavor; yam--whom; cekitânam--perceiving; anu--after; cittayah--all the knowledge-gathering senses; uccakanti--perceive; bhû-mandalam--the huge universe; sarsapâyati--become like seeds of mustard; yasya--of whom; mûrdhni--on the head; tasmai--unto Him; namah--obeisances; bhagavate--the Supreme Personality of Godhead, full with six opulences; astu--may there be; sahasra-mûrdhne--who has thousands of hoods.

> TRANSLATION

> My dear Lord, it is after You endeavor that Lord Brahma, Indra and the other directors of the cosmic manifestation become occupied with their activities. It is after You perceive the material energy, My Lord, that the senses begin to perceive. The Supreme Personality of Godhead holds all the universes on His heads like seeds of mustard. I offer my respectful obeisances unto You, that Supreme Personality, who has thousands of hoods.

> *******

> TEXT 49

> srî-suka uvâca

> samstuto bhagavân evam

> anantas tam abhâsata

> vidyâdhara-patim prîtas

> citraketum kurûdvaha

> srî-sukah uvâca--Srî Sukadeva Gosvâmî said; samstutah--being worshiped; bhagavân--the Supreme Personality of Godhead; evam--in this way; anantah--Lord Ananta; tam--unto him; abhâsata--replied; vidyâdhara-patim--the King of the Vidyâdharas; prîtah--being very pleased; citraketum--King Citraketu; kuru-udvaha--O best of the Kuru dynasty, Mahârâja Parîksit.

> TRANSLATION

> Sukadeva Gosvami continued: The Lord, the Supreme Personality of Godhead, Anantadeva, being very much pleased with the prayers offered by Citraketu, the King of the Vidyadharas, replied to him as follows, O best of the Kuru dynasty, Maharaja Pariksit.

> *******

> TEXT 50

> srî-bhagavân uvâca

> yan nâradângirobhyâm te

> vyâhrtam me 'nusâsanam

> samsiddho 'si tayâ râjan

> vidyayâ darsanâc ca me

> srî-bhagavân uvâca--the Supreme Personality of Godhead, Sankarsana, replied; yat--which; nârada-angirobhyâm--by the great sages Nârada and Angirâ; te--unto you; vyâhrtam--spoken; me--of Me; anusâsanam--the worship; samsiddhah--completely perfected; asi--you are; tayâ--by that; râjan--O King; vidyayâ--mantra; darsanât--from the direct sight; ca--as well as; me--of Me.

> TRANSLATION

> The Supreme Personality of Godhead, Anantadeva, replied as follows: O King, as a result of your having accepted the instructions spoken about Me by the great sages Narada and Angira, you have become completely aware of transcendental knowledge. Because you are now educated in the spiritual science, you have seen Me face to face. Therefore you are now completely perfect.

> *******

> TEXT 51

> aham vai sarva-bhûtâni

> bhûtâtmâ bhûta-bhâvanah

> sabda-brahma param brahma

> mamobhe sâsvatî tanû

> aham--I; vai--indeed; sarva-bhûtâni--expanded in different forms of living entities; bhûta-âtmâ--the Supersoul of all living entities (the supreme director and enjoyer of them); bhûta-bhâvanah--the cause for the manifestation of all living entities; sabda-brahma--the transcendental sound vibration (the Hare Krsna mantra); param brahma--the Supreme Absolute Truth; mama--My; ubhe--both (namely, the form of sound and the form of spiritual identity); sâsvatî--eternal; tanû--two bodies.

> TRANSLATION

> All living entities, moving and nonmoving, are My expansions and are separate from Me. I am the Supersoul of all living beings, who exist because I manifest them. I am the form of the transcendental vibrations like omkara and Hare Krsna Hare Rama, and I am the Supreme Absolute Truth. These two forms of Mine--namely, the transcendental sound and the eternally blissful spiritual form of the Deity, are My eternal forms; they are not material.

> *******

> TEXT 52

> loke vitatam âtmânam

> lokam câtmani santatam

> ubhayam ca mayâ vyâptam

> mayi caivobhayam krtam

> loke--in this material world; vitatam--expanded (in the spirit of material enjoyment); âtmânam--the living entity; lokam--the material world; ca--also; âtmani--in the living entity; santatam--spread; ubhayam--both (the material world of material elements and the living entity); ca--and; mayâ--by Me; vyâptam--pervaded; mayi--in Me; ca--also; eva--indeed; ubhayam--both of them; krtam--created.

> TRANSLATION

> In this world of matter, which the conditioned soul accepts as consisting of enjoyable resources, the conditioned soul expands, thinking that he is the enjoyer of the material world. Similarly, the material world expands in the living entity as a source of enjoyment. In this way they both expand, but because they are My energies, they are both pervaded by Me. As the Supreme Lord, I am the cause of these effects, and one should know that both of them rest in Me.

> *******

> TEXT 53-54

> yathâ susuptah puruso

> visvam pasyati câtmani

> âtmânam eka-desa-stham

> manyate svapna utthitah

> evam jâgaranâdîni

> jîva-sthânâni câtmanah

> mâyâ-mâtrâni vijnâya

> tad-drastâram param smaret

> yathâ--just as; susuptah--sleeping; purusah--a person; visvam--the whole universe; pasyati--perceives; ca--also; âtmani--in himself; âtmânam--himself; eka-desa-stham--lying down in one place; manyate--he considers; svapne--in the dreaming condition; utthitah--waking up;

> evam--in this way; jâgarana-âdîni--the states of wakefulness and so on; jîva-sthânâni--the living entity's different conditions of existence; ca--also; âtmanah--of the Supreme Personality of Godhead; mâyâ-mâtrâni--the exhibitions of the illusory potency; vijnâya--knowing; tat--of them; drastâram--the creator or seer of all such conditions; param--the Supreme; smaret--one should always remember.

> *******

> TEXT 55

> yena prasuptah purusah

> svâpam vedâtmanas tadâ

> sukham ca nirgunam brahma

> tam âtmânam avehi mâm

> yena--by whom (the Supreme Brahman); prasuptah--sleeping; purusah--a man; svâpam--the subject of a dream; veda--knows; âtmanah--of himself; tadâ--at that time; sukham--happiness; ca--also; nirgunam--without contact with the material environment; brahma--the supreme spirit; tam--Him; âtmânam--the pervader; avehi--just know; mâm--Me.

> TRANSLATION

> Know Me to be the Supreme Brahman, the all-pervading Supersoul through whom the sleeping living entity can understand his dreaming condition and his happiness beyond the activities of the material senses. That is to say, I am the cause of the activities of the sleeping living being.

> *******

> TEXT 56

> ubhayam smaratah pumsah

> prasvâpa-pratibodhayoh

> anveti vyatiricyeta

> taj jnânam brahma tat param

> ubhayam--both types of consciousness (sleep and wakefulness); smaratah--remembering; pumsah--of the person; prasvâpa--of consciousness during sleep; pratibodhayoh--and of consciousness while awake; anveti--extends through; vyatiricyeta--may reach beyond; tat--that; jnânam--knowledge; brahma--the Supreme Brahman; tat--that; param--transcendental.

> TRANSLATION

> If one's dreams during sleep are merely subject matters witnessed by the Supersoul, how can the living entity, who is different from the Supersoul, remember the activities of dreams? The experiences of one person cannot be understood by another. Therefore the knower of the facts, the living entity who inquires into the incidents manifested in dreams and wakefulness, is different from the circumstantial activities. That knowing factor is Brahman. In other words, the quality of knowing belongs to the living entities and to the Supreme Soul. Thus the living entity can also experience the activities of dreams and wakefulness. In both stages the knower is unchanged, but is qualitatively one with the Supreme Brahman.

> *******

> TEXT 57

> yad etad vismrtam pumso

> mad-bhâvam bhinnam âtmanah

> tatah samsâra etasya

> dehâd deho mrter mrtih

> yat--which; etat--this; vismrtam--forgotten; pumsah--of the living entity; mat-bhâvam--My spiritual position; bhinnam--separation; âtmanah--from the Supreme Soul; tatah--from that; samsârah--material, conditional life; etasya--of the living entity; dehât--from one body; dehah--another body; mrteh--from one death; mrtih--another death.

> TRANSLATION

> When a living entity, thinking himself different from Me, forgets his spiritual identity of qualitative oneness with Me in eternity, knowledge and bliss, his material, conditional life begins. In other words, instead of identifying his interest with Mine, he becomes interested in his bodily expansions like his wife, children and material possessions. In this way, by the influence of his actions, one body comes from another, and after one death, another death takes place.

> *******

> TEXT 58

> labdhveha mânusîm yonim

> jnâna-vijnâna-sambhavâm

> âtmânam yo na buddhyeta

> na kvacit ksemam âpnuyât

> labdhvâ--achieving; iha--in this material world (especially in this pious land of Bhârata-varsa, India); mânusîm--the human; yonim--species; jnâna--of knowledge through Vedic scriptures; vijnâna--and practical application of that knowledge in life; sambhavâm--wherein there is a possibility; âtmânam--one's real identity; yah--anyone who; na--not; buddhyeta--understands; na--never; kvacit--at any time; ksemam--success in life; âpnuyât--can obtain.

> TRANSLATION

> A human being can attain perfection in life by self-realization through the Vedic literature and its practical application. This is possible especially for a human being born in India, the land of piety. A man who obtains birth in such a convenient position but does not understand his self is unable to achieve the highest perfection, even if he is exalted to life in the higher planetary systems.

> *******

> TEXT 59

> smrtvehâyâm pariklesam

> tatah phala-vioaryayam

> abhayam câpy anîhâyâm

> sankalpâd viramet kavih

> smrtvâ--remembering; îhâyâm--in the field of activities with fruitive results; pariklesam--the waste of energy and the miserable conditions; tatah--from that; phala-viparyayam--the opposite of the desired result; abhayam--fearlessness; ca--also; api--indeed; anîhâyâm--when there is no desire for fruitive results; sankalpât--from material desire; viramet--should cease; kavih--one who is advanced in knowledge.

> TRANSLATION

> Remembering the great trouble found in the field of activities performed for fruitive results, and remembering how one receives the reverse of the results one desires--whether from material actions or from the fruitive activities recommended in the Vedic literatures--an intelligent man should cease from the desire for fruitive actions, for by such endeavors one cannot achieve the ultimate goal of life. On the other hand, if one acts without desires for fruitive results--in other words, if one engages in devotional activities--he can achieve the highest goal of life with freedom from miserable conditions. Considering this, one should cease from material desires.

> *******

> TEXT 60

> sukhâya duhkha-moksâya

> kurvâte dampatî kriyâh

> tato 'nivrttir aprâptir

> duhkhasya ca sukhasya ca

> sukhâya--for happiness; duhkha-moksâya--for release from the unhappy state; kurvâte--perform; dam-patî--the wife and husband; kriyâh--activities; tatah--from that; anivrttih--no cessation; aprâptih--no achievement; duhkhasya--of distress; ca--also; sukhasya--of happiness; ca--also.

> TRANSLATION

> As husband and wife, a man and woman plan together to attain happiness and decrease unhappiness, working jointly in many ways, but because their activities are full of desires, these activities are never a source of happiness, and they never diminish distress. On the contrary, they are a cause of great unhappiness.

> *******

> TEXT 61-62

> evam viparyayam buddhvâ

> nrnâm vijnâbhimâninâm

> âtmanas ca gatim sûksmâm

> sthâna-traya-vilaksanâm

> drsta-srutâbhir mâtrâbhir

> nirmuktah svena tejasâ

> jnâna-vijnâna-santrpto

> mad-bhaktah puruso bhavet

> evam--in this way; viparyayam--reversal; buddhvâ--realizing; nrnâm--of men; vijna-abhimâninâm--who think of themselves as full of scientific knowledge; âtmanah--of the self; ca--also; gatim--the progress; sûksmâm--extremely difficult to understand; sthâna-traya--the three conditions of life (deep sleep, dreaming and wakefulness); vilaksanâm--apart from;

> drsta--directly perceived; srutâbhih--or understood by information from authorities; mâtrâbhih--from objects; nirmuktah--being freed; svena--by one's own; tejasâ--strength of consideration; jnâna-vijnâna--with knowledge and practical application of the knowledge; santrptah--being fully satisfied; mat-bhaktah--My devotee; purusah--a person; bhavet--should become.

> TRANSLATION

> One should understand that the activities of persons who are proud of their material experience bring only results contradictory to those such persons conceive while awake, sleeping and deeply sleeping. One should further understand that the spirit soul, although very difficult for the materialist to perceive, is above all these conditions, and by the strength of one's discrimination, one should give up the desire for fruitive results in the present life and in the next. Thus becoming experienced in transcendental knowledge, one should become My devotee.

> *******

> TEXT 63

> etâvân eva manujair

> yoga-naipunya-buddhibhih

> svârthah sarvâtmanâ jneyo

> yat parâtmaika-darsanam

> etâvân--this much; eva--indeed; manujaih--by human beings; yoga--by the process of linking with the Supreme by bhakti-yoga; naipunya--endowed with expertise; buddhibhih--who have intelligence; sva-arthah--the ultimate goal of life; sarva-âtmanâ--by all means; jneyah--to be known; yat--which; para--of the transcendental Lord; âtma--and of the soul; eka--of the oneness; darsanam--understanding.

> TRANSLATION

> Persons who try to reach the ultimate goal of life must expertly observe the Supreme Absolute Person and the living entity, who are one in quality in their relationship as part and whole. This is the ultimate understanding of life. There is no better truth than this.

> *******

> TEXT 64

> tvam etac chraddhayâ râjann

> apramatto vaco mama

> jnâna-vijnâna-sampanno

> dhârayann âsu sidhyasi

> tvam--you; etat--this; sraddhayâ--with great faith and allegiance; râjan--O King; apramattah--without being mad or deviated to any other conclusion; vacah--instruction; mama--of Me; jnâna-vijnâna-sampannah--being fully aware of knowledge and its practical application in life; dhârayan--accepting; âsu--very soon; sidhyasi--you will become the most perfect.

> TRANSLATION

> O King, if you accept this conclusion of Mine, being unattached to material enjoyment, adhering to Me with great faith and thus becoming proficient and fully aware of knowledge and its practical application in life, you will achieve the highest perfection by attaining Me.

> *******

> TEXT 65

> srî-suka uvâca

> âsvâsya bhagavân ittham

> citraketum jagad-guruh

> pasyatas tasya visvâtmâ

> tatas cântardadhe harih

> srî-sukah uvâca--Srî Sukadeva Gosvâmî said; âsvâsya--assuring; bhagavân--the Supreme Personality of Godhead; ittham--thus; citraketum--King Citraketu; jagat-guruh--the supreme spiritual master; pasyatah--while looking on; tasya--he; visva-âtmâ--the Supersoul of the whole universe; tatah--from there; ca--also; antardadhe--disappeared; harih--Lord Hari.

> TRANSLATION

> Sri Sukadeva Gosvami continued: After thus instructing Citraketu and assuring him of perfection in this way, the Supreme Personality of Godhead, who is the supreme spiritual master, the supreme soul, Sankarsana, disappeared from that place as Citraketu looked on.

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