TEXT 1
TEXT
sri-badarayanir uvaca
atha deva-rsi rajan
samparetam nrpatmajam
darsayitveti hovaca
jnatinam anusocatam
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.
TEXT 2
TEXT
sri-narada uvaca
jivatman pasya bhadram te
mataram pitaram ca te
suhrdo bandhavas taptah
suca tvat-krtaya bhrsam
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.
TEXT 3
TEXT
kalevaram svam avisya
sesam ayuh suhrd-vrtah
bhunksva bhogan pitr-prattan
adhitistha nrpasanam
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.
TEXT 4
TEXT
jiva uvaca
kasmin janmany ami mahyam
pitaro mataro ‘bhavan
karmabhir bhramyamanasya
deva-tiryan-nr-yonisu
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?
TEXT 5
TEXT
bandhu-jnaty-ari-madhyasthamitrodasina-
vidvisah
sarva eva hi sarvesam
bhavanti kramaso mithah
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.
TEXT 6
TEXT
yatha vastuni panyani
hemadini tatas tatah
paryatanti naresv evam
jivo yonisu kartrsu
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.
TEXT 7
TEXT
nityasyarthasya sambandho
hy anityo drsyate nrsu
yavad yasya hi sambandho
mamatvam tavad eva hi
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.
TEXT 8
TEXT
evam yoni-gato jivah
sa nityo nirahankrtah
yavad yatropalabhyeta
tavat svatvam hi tasya tat
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.
TEXT 9
TEXT
esa nityo ‘vyayah suksma
esa sarvasrayah svadrk
atmamaya-gunair visvam
atmanam srjate prabhuh
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.
TEXT 10
TEXT
na hy asyasti priyah kascin
napriyah svah paro ‘pi va
ekah sarva-dhiyam drasta
kartrnam guna-dosayoh
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.
TEXT 11
TEXT
nadatta atma hi gunam
na dosam na kriya-phalam
udasinavad asinah
paravara-drg isvarah
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.
TEXT 12
TEXT
sri-badarayanir uvaca
ity udirya gato jivo
jnatayas tasya te tada
vismita mumucuh sokam
chittvatma-sneha-srnkhalam
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
TEXT
nirhrtya jnatayo jnater
deham krtvocitah kriyah
tatyajur dustyajam sneham
soka-moha-bhayartidam
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.
TEXT 14
TEXT
bala-ghnyo vriditas tatra
bala-hatya-hata-prabhah
bala-hatya-vratam cerur
brahmanair yan nirupitam
yamunayam maharaja
smarantyo dvija-bhasitam
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.
TEXT 15
TEXT
sa ittham pratibuddhatma
citraketur dvijoktibhih
grhandha-kupan niskrantah
sarah-pankad iva dvipah
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.
TEXT 16
TEXT
kalindyam vidhivat snatva
krta-punya-jala-kriyah
maunena samyata-prano
brahma-putrav avandata
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].
TEXT 17
TEXT
atha tasmai prapannaya
bhaktaya prayatatmane
bhagavan naradah prito
vidyam etam uvaca ha
Thereafter, being very much pleased with Citraketu, who was a selfcontrolled
devotee and surrendered soul, Narada, the most powerful sage,
spoke to him the following transcendental instructions.
TEXTS 18-19
TEXT
om namas tubhyam bhagavate
vasudevaya dhimahi
pradyumnayaniruddhaya
namah sankarsanaya ca
namo vijnana-matraya
paramananda-murtaye
atmaramaya santaya
nivrtta-dvaita-drstaye
[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.
TEXT 20
TEXT
atmanandanubhutyaiva
nyasta-sakty-urmaye namah
hrsikesaya mahate
namas te ‘nanta-murtaye
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.
TEXT 21
TEXT
vacasy uparate ‘prapya
ya eko manasa saha
anama-rupas cin-matrah
so ‘vyan nah sad-asat-parah
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.
TEXT 22
TEXT
yasminn idam yatas cedam
tisthaty apyeti jayate
mrnmayesv iva mrj-jatis
tasmai te brahmane namah
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.
TEXT 23
TEXT
yan na sprsanti na vidur
mano-buddhindriyasavah
antar bahis ca vitatam
vyomavat tan nato ‘smy aham
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.
TEXT 24
TEXT
dehendriya-prana-mano-dhiyo ‘mi
yad-amsa-viddhah pracaranti karmasu
naivanyada lauham ivaprataptam
sthanesu tad drastrapadesam eti
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.
TEXT 25
TEXT
om namo bhagavate maha-purusaya mahanubhavaya maha-vibhuti-pataye sakalasatvata-
parivrdha-nikara-kara-kamala-kudmalopalalita-caranaravinda-yugala
parama-paramesthin namas te.
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
TEXT
sri-suka uvaca
bhaktayaitam prapannaya
vidyam adisya naradah
yayav angirasa sakam
dhama svayambhuvam prabho
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
TEXT
citraketus tu tam vidyam
yatha narada-bhasitam
dharayam asa saptaham
ab-bhaksah susamahitah
Fasting and drinking only water, Citraketu for one week continuously
chanted with great care and attention the mantra given by Narada Muni.
TEXT 28
TEXT
tatah sa sapta-ratrante
vidyaya dharyamanaya
vidyadharadhipatyam ca
lebhe ‘pratihatam nrpa
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.
TEXT 29
TEXT
tatah katipayahobhir
vidyayeddha-mano-gatih
jagama deva-devasya
sesasya caranantikam
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 31
TEXT
tad-darsana-dhvasta-samasta-kilbisah
svasthamalantahkarano ‘bhyayan munih
pravrddha-bhaktya pranayasru-locanah
prahrsta-romanamad adi-purusam
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
TEXT
sa uttamasloka-padabja-vistaram
premasru-lesair upamehayan muhuh
premoparuddhakhila-varna-nirgamo
naivasakat tam prasamiditum ciram
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
TEXT
tatah samadhaya mano manisaya
babhasa etat pratilabdha-vag asau
niyamya sarvendriya-bahya-vartanam
jagad-gurum satvata-sastra-vigraham
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
TEXT
citraketur uvaca
ajita jitah sama-matibhih
sadhubhir bhavan jitatmabhir bhavata
vijitas te ‘pi ca bhajatam
akamatmanam ya atmado ‘ti-karunah
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
TEXT
tava vibhavah khalu bhagavan
jagad-udaya-sthiti-layadini
visva-srjas te ‘msamsas
tatra mrsa spardhanti prthag abhimatya
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
TEXT
paramanu-parama-mahatos
tvam ady-antantara-varti traya-vidhurah
adav ante ‘pi ca sattvanam
yad dhruvam tad evantarale ‘pi
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
TEXT
ksity-adibhir esa kilavrtah
saptabhir dasa-gunottarair anda-kosah
yatra pataty anu-kalpah
sahanda-koti-kotibhis tad anantah
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
TEXT
visaya-trso nara-pasavo
ya upasate vibhutir na param tvam
tesam asisa isa
tad anu vinasyanti yatha raja-kulam
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
TEXT
kama-dhiyas tvayi racita
na parama rohanti yatha karambha-bijani
jnanatmany agunamaye
guna-ganato ‘sya dvandva-jalani
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
TEXT
jitam ajita tada bhavata
yadaha bhagavatam dharmam anavadyam
niskincana ye munaya
atmarama yam upasate ‘pavargaya
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
TEXT
visama-matir na yatra nrnam
tvam aham iti mama taveti ca yad anyatra
visama-dhiya racito yah
sa hy avisuddhah ksayisnur adharma-bahulah
Being full of contradictions, all forms of religion but bhagavatadharma
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
TEXT
kah ksemo nija-parayoh
kiyan varthah sva-para-druha dharmena
sva-drohat tava kopah
para-sampidaya ca tathadharmah
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
TEXT
na vyabhicarati taveksa
yaya hy abhihito bhagavato dharmah
sthira-cara-sattva-kadambesv
aprthag-dhiyo yam upasate tv aryah
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
TEXT
na hi bhagavann aghatitam idam
tvad-darsanan nrnam akhila-papa-ksayah
yan-nama sakrc chravanat
pukkaso ‘pi vimucyate samsarat
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
TEXT
atha bhagavan vayam adhuna
tvad-avaloka-parimrstasaya-malah
sura-rsina yat kathitam
tavakena katham anyatha bhavati
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
TEXT
viditam ananta samastam
tava jagad-atmano janair ihacaritam
vijnapyam parama-guroh
kiyad iva savitur iva khadyotaih
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
TEXT
namas tubhyam bhagavate
sakala-jagat-sthiti-layodayesaya
duravasitatma-gataye
kuyoginam bhida paramahamsaya
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
TEXT
yam vai svasantam anu visva-srjah svasanti
yam cekitanam anu cittaya uccakanti
bhu-mandalam sarsapayati yasya murdhni
tasmai namo bhagavate ‘stu sahasra-murdhne
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
TEXT
sri-suka uvaca
samstuto bhagavan evam
anantas tam abhasata
vidyadhara-patim pritas
citraketum kurudvaha
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
TEXT
sri-bhagavan uvaca
yan naradangirobhyam te
vyahrtam me ‘nusasanam
samsiddho ‘si taya rajan
vidyaya darsanac ca me
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
TEXT
aham vai sarva-bhutani
bhutatma bhuta-bhavanah
sabda-brahma param brahma
mamobhe sasvati tanu
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
TEXT
loke vitatam atmanam
lokam catmani santatam
ubhayam ca maya vyaptam
mayi caivobhayam krtam
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.
TEXTS 53-54
TEXT
yatha susuptah puruso
visvam pasyati catmani
atmanam eka-desa-stham
manyate svapna utthitah
evam jagaranadini
jiva-sthanani catmanah
maya-matrani vijnaya
tad-drastaram param smaret
When a person is in deep sleep, he dreams and sees in himself many
other objects, such as great mountains and rivers or perhaps even the
entire universe, although they are far away. Sometimes when one awakens
from a dream he sees that he is in a human form, lying in his bed in one
place. Then he sees himself, in terms of various conditions, as belonging
to a particular nationality, family and so on. All the conditions of deep
sleep, dreaming and wakefulness are but energies of the Supreme
Personality of Godhead. One should always remember the original creator
of these conditions, the Supreme Lord, who is unaffected by them.
TEXT 55
TEXT
yena prasuptah purusah
svapam vedatmanas tada
sukham ca nirgunam brahma
tam atmanam avehi mam
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
TEXT
ubhayam smaratah pumsah
prasvapa-pratibodhayoh
anveti vyatiricyeta
taj jnanam brahma tat param
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
TEXT
yad etad vismrtam pumso
mad-bhavam bhinnam atmanah
tatah samsara etasya
dehad deho mrter mrtih
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
TEXT
labdhveha manusim yonim
jnana-vijnana-sambhavam
atmanam yo na buddhyeta
na kvacit ksemam apnuyat
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
TEXT
smrtvehayam pariklesam
tatah phala-viparyayam
abhayam capy anihayam
sankalpad viramet kavih
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
TEXT
sukhaya duhkha-moksaya
kurvate dampati kriyah
tato ‘nivrttir apraptir
duhkhasya ca sukhasya ca
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.
TEXTS 61-62
TEXT
evam viparyayam buddhva
nrnam vijnabhimaninam
atmanas ca gatim suksmam
sthana-traya-vilaksanam
drsta-srutabhir matrabhir
nirmuktah svena tejasa
jnana-vijnana-santrpto
mad-bhaktah puruso bhavet
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
TEXT
etavan eva manujair
yoga-naipunya-buddhibhih
svarthah sarvatmana jneyo
yat paratmaika-darsanam
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
TEXT
tvam etac chraddhaya rajann
apramatto vaco mama
jnana-vijnana-sampanno
dharayann asu sidhyasi
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
TEXT
sri-suka uvaca
asvasya bhagavan ittham
citraketum jagad-guruh
pasyatas tasya visvatma
tatas cantardadhe harih
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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