C - Chitraketu (14-19)
How could a demon like Vritrasura have such glorious devotional qualities? In answer, Sukadeva Goswami explained his previous birth as Chitraketu, during which he had great devotion for Lord Sankarsana. Chitraketu became enlightened through a rollercoaster of events – first he was childless (despite having 10 million wives), then his newborn child abruptly died and then the son reappeared and taught him the harsh realities of life. Later, when Chitraketu offended Parvati, she cursed him to become a demon in his next life. Chitraketu humbly accepted his destiny, seeing all occurrences as the Lord’s mercy.
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C - Chitraketu (14-19)
C - Chitraketu (14-19)
How could a demon like Vritrasura have such glorious devotional qualities? In answer, Sukadeva Goswami explained his previous birth as Chitraketu, during which he had great devotion for Lord Sankarsana. Chitraketu became enlightened through a rollercoaster of events – first he was childless (despite having 10 million wives), then his newborn child abruptly died and then the son reappeared and taught him the harsh realities of life. Later, when Chitraketu offended Parvati, she cursed him to become a demon in his next life. Chitraketu humbly accepted his destiny, seeing all occurrences as the Lord’s mercy.
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Chitraketu Cursed
C - Chitraketu (14-19)
Chitraketu Cursed
Chapter 17
Along with seeing the Lord, Chitraketu was also benedicted with rulership over the Vidyadhara planet. As he enjoyed in that realm, travelling from place-toplace, he once encountered Lord Siva publicly embracing Parvati, surrounded by an august assembly of Siddhas, Caranas and great sages.
Chitraketu was astonished by the sight and laughed loudly, much to the disapproval of Parvati. There was no offensive intention since Chitraketu was simply exhibiting his amazement at Lord Siva’s aloofness. Nevertheless, Parvati, entirely unimpressed by his reaction, cursed him to become a demon. Chitraketu humbly accepted it without protest. Devotees, Siva said, never fear any condition of life – heaven, hell or liberation are all the same since their only aspiration is to serve the Lord.
Chitraketu thus became the ‘demon’ Vritrasura in his next life.
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Chitraketu Enlightened
C - Chitraketu (14-19)
Chitraketu Enlightened
Chapter 15, 16
The two sages instructed Chitraketu in the harsh realities of life; all relationships of this world are temporary, and the material designations we assume are ultimately imaginary. The illuminating knowledge empowered Chitraketu to gain a broader perspective. Being eager for more, Narada guided Chitraketu in cultivating an internal detachment and gave him a mantra to chant. Then, by his mystic potency, Narada empowered the child to speak words of wisdom which further highlighted the transitory nature of everything in this world.
The funeral ceremony was performed and the envious queens were so ashamed of their conduct that they gave up the aspiration to have children. The sages departed and Chitraketu dedicated himself to reciting the mantra given to him by Narada. Within days he was able to have the direct vision of Lord Sesa, and he overflowed with gratitude. Pleased by his prayers, the Supreme Lord explained further knowledge of Himself to Chitraketu.
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Chitraketu’s Lamentation
C - Chitraketu (14-19)
Chitraketu’s Lamentation
Chapter 14
When Maharaja Pariksit enquired how a demon could possess such exalted consciousness, Sukadeva Goswami described Vritrasura’s previous birth as Chitraketu.
Despite marrying ten million wives, Chitraketu had no children. When the great sage Angira Rishi visited, Chitraketu warmly received him. He frankly expressed his dissatisfaction to the sage, who mercifully arranged for his first wife, Krtadyuti, to have a son. There was, however, a caveat – he predicted the child would bring both happiness ( harsa ) and lamentation ( soka ).
Upon the birth of this son, Chitraketu and all the citizens were overjoyed. His dream had finally been fulfilled! The other wives, however, didn’t share that joy, feeling neglected and sidelined by their husband. Clouded by envy and overcome by selfishness, they administered poison to the child and mercilessly killed him. Krtadyuti fainted in shock, the inhabitants of the palace were in tears and Chitraketu practically lost all consciousness! The mother condemned the cruel acts of providence and begged her child to wake up, but it was futile. Understanding their pain, the sages Narada and Angira arrived on the scene to offer enlightening words.
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Diti, Indra and the Maruts
C - Chitraketu (14-19)
Diti, Indra and the Maruts
Chapter 18, 19
Sukadeva Goswami continued describing the descendants of Daksa’s daughters, particularly Diti (mother of the demons) and Aditi (mother of the demigods). Those offspring became known as the Daityas and Adityas respectively.
Diti had a grudge against Indra since Vishnu had appeared to save him by killing her sons, Hiranyaksa and Hiranyakasipu. Angered, she now desired another son who would kill Indra. Through her womanly charm she conquered Kasyapa, her husband, who agreed to unite with her. When she expressed what kind of child she wanted, however, he was shocked and condemned himself. Nevertheless, Kasyapa ingeniously instructed Diti to strictly follow the Vaisnava austerity of Pumsavana-vrata. This would satisfy her desire for a son, but simultaneously purify her consciousness from the enmity towards Indra and the demigods.
While Diti engaged in the vow ( vrata ), Indra closely monitored her every move, looking for some discrepancy to capitalise upon. When Indra caught her in violation of the strict regulations, he entered her womb and sliced the embryo into forty-nine parts. Those children became known as the Maruts, who later made friends with Indra and were saved. Upon the request of Maharaja Pariksit, Sukadeva Goswami went on to explain the details of the Pumsavana-vrata.
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River of Names
C - Chitraketu (14-19)
River of Names
“The instructions given by Narada and Angira Muni are the true spiritual instructions for the illusioned conditioned soul. This world is temporary, but because of our previous karma we come here and accept bodies, creating temporary relationships in terms of society, friendship, love, nationality and community, which are all finished at death. These temporary relationships did not exist in the past, nor will they exist in the future. Therefore, at the present moment the so-called relationships are illusions.” (SB 6.15.2)
When Maharaja Chitraketu was overwhelmed by lamentation at the sudden death of his beloved son, he received a series of transcendental instructions. Firstly, the great sages Narada and Angira came and reminded Chitraketu about the body, soul, inevitable death and the subsequent transmigration that everyone will experience. Later, Chitraketu’s son came back to life and spoke to the King, quite bluntly stating: “In which birth were these individuals my mother and father? No one is actually my mother and father. How can I accept these two people as my parents?” Later, after absorbing himself in prayer, Chitraketu was further enlightened in transcendental knowledge by the Supreme Lord Himself. At every stage he received powerful insights to elevate his consciousness and bring perspective to the situation he was facing.
The Srimad-Bhagavatam offers a series of interesting analogies to describe the transitory nature of relationships in this material world:
Tourists meeting in a hotel:
“Thereafter, Devayani, the daughter of Sukracarya, understood that the materialistic association of husband, friends and relatives is like the association in a hotel full of tourists. The relationships of society, friendship and love are created by the maya of the Supreme Personality of Godhead, exactly as in a dream.” (SB 9.19.27-28)
Travellers in a restaurant:
“My dear mother, in a restaurant or place for drinking cold water, many travellers are brought together, and after drinking water they continue to their respective destinations. Similarly, living entities join together in a family, and later, as a result of their own actions, they are led apart to their destinations.” (SB 7.2.21)
Sticks meeting in the river:
“Many planks and sticks, unable to stay together, are carried away by the force of a river’s waves. Similarly, although we are intimately related with friends and family members, we are unable to stay together because of our varied past deeds and the waves of time.” (SB 10.5.25)
Fallible Soldiers in an army:
“Persons devoid of atma-tattva do not enquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction.” (SB 2.1.4)
Dreams that will end:
“In a dream we form a society of friendship and love, and when we awaken we see that it has ceased to exist. Similarly, one’s gross society, family and love are also a dream, and this dream will be over as soon as one dies. Therefore, whether one is dreaming in a subtle way or a gross way, these dreams are all false and temporary.” (SB 7.14.3-4)
Elements scattered by the wind:
“Just as the wind brings together masses of clouds, blades of grass, wisps of cotton and particles of dust, only to scatter them all again, so the creator deals with His created beings in the same way.” (SB 10.82.43)
In a conversation with Dhritarastra, Akrura concludes:
“In this world no one has any permanent relationship with anyone else, O King. We cannot stay forever even with our own body, what to speak of our wife, children and the rest. Every creature is born alone and dies alone, and alone one experiences the just rewards of his good and evil deeds.” (SB 10.49.20-21)
So how do we mediate the relationships of this world? Are all of our connections ultimately meaningless and simply a waste of time?
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Attention vs Attachment
C - Chitraketu (14-19)
River of Names
Attention vs Attachment
Without genuinely investing in relationships, situations and aspirations, how can we make any real progress in those areas? Where the attention goes, energy flows and results invariably show. Simultaneously, however, wisdom teachers constantly remind us to remain detached and aloof; everything in this world is a fleeting reality destined for destruction at the ruthless hands of time. In ultimate reality, we are building castles in the sand. So what’s the balance? When does genuine concern and responsibility evolve into an unhealthy attachment? How can we identify the extremes of over-zealous endeavour and irresponsible aloofness? Is it possible to cultivate a spiritually elevated consciousness whilst sensitively navigating day-to-day realities and responsibilities?
The Srimad-Bhagavatam makes a clear distinction between being attentive and being attached. Every spiritual practitioner should know how to strike the balance and avoid overstepping the line.
Intelligence vs Emotion (The Driver) – an attentive person is driven to act by spiritual intelligence, clearly understanding the broader need and purpose behind their endeavour. An attached person, however, is driven by fleeting emotions and is therefore flickering in effort and determination. It’s not that an attentive person is not passionate or emotionally involved, but every endeavour is founded upon wisdom and knowledge. Are you driven by intelligence or emotion?
Endeavour vs Result (The Success) – an attentive person invests energy in crafting a perfect endeavour, doing everything within their control to make the best attempt possible. This is their measure of success. An attached person, however, evaluates success based on the outcome and result. An attentive person is not indifferent to the results, but simply uses them to understand how they can refine and improve their endeavour. Are you concerned about giving your best or achieving the best?
Eternal vs Temporary (The Vision) – an attentive person is always awake to the backdrop of spiritual reality, though living and functioning in the ‘real’ world. An attached person, however, engrossed and entangled in their vision of this temporary life, is rendered oblivious to the ‘bigger picture.’ Attentive people are undoubtedly practical, but simultaneously transcendental. How many of your desires, decisions and directions are formulated with reference to the ultimate purpose of life?
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Transcendental Affection
C - Chitraketu (14-19)
River of Names
Transcendental Affection
In the First Canto of Srimad-Bhagavatam we find the striking prayers of Queen Kunti. With regards to family attachments, she prays: “O Lord of the universe, soul of the universe, O personality of the form of the universe, please, therefore, sever my tie of affection for my kinsmen, the Pandavas and the Vrsnis. O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else.” ( SB 1.8.41 - 42 )
In the purport, Srila Prabhupada clarifies how affection cannot be annihilated, but must be redirected in a spiritual way: “Perfection of pure devotional service is attained when all attention is diverted towards the transcendental loving service of the Lord. To cut off the tie of all other affections does not mean complete negation of the finer elements, like affection for someone else. This is not possible. A living being, whoever he may be, must have this feeling of affection for others because this is a symptom of life… The so-called affection for family, society, country, etc., consists of different phases of sense gratification. When this desire is changed for the satisfaction of the Lord, it is called devotional service.” (SB 1.8.42)
But we may still wonder why Queen Kunti’s affection for her family members, who were all Krishna’s devotees, is problematic. Srila Prabhupada further clarifies: “Her affection for the Pandavas and the Vrsnis is not out of the range of devotional service because the service of the Lord and the service of the devotees are identical. Sometimes service to the devotee is more valuable than service to the Lord. But here the affection of Kuntidevi for the Pandavas and the Vrsnis was due to family relation. This tie of affection in terms of material relation is the relation of maya because the relations of the body or the mind are due to the influence of the external energy. Relations of the soul, established in relation with the Supreme Soul, are factual relations. When Kuntidevi wanted to cut off the family relation, she meant to cut off the relation of the skin. The skin relation is the cause of material bondage, but the relation of the soul is the cause of freedom.” (SB 1.8.42)
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śrī-parīkṣit uvāca—King Parīkṣit inquiredrajaḥ—of the mode of passiontamaḥ—and of the mode of ignorancesva-bhāvasya—having a naturebrahman—O learned brāhmaṇavṛtrasya—of Vṛtrāsurapāpmanaḥ—who was supposedly sinfulnārāyaṇe—in Lord Nārāyaṇabhagavati—the Supreme Personality of Godheadkatham—howāsīt—was theredṛḍhā—very strongmatiḥ—consciousness.
Blended reading (Sanskrit + English inline)
śrī-parīkṣid uvāca
śrī-parīkṣit uvāca
King Parīkṣit inquired
rajas-tamaḥ-svabhāvasya
rajaḥ
of the mode of passion
tamaḥ
and of the mode of ignorance
sva-bhāvasya
having a nature
brahman vṛtrasya pāpmanaḥ
brahman
O learned brāhmaṇa
vṛtrasya
of Vṛtrāsura
pāpmanaḥ
who was supposedly sinful
nārāyaṇe bhagavati
nārāyaṇe
in Lord Nārāyaṇa
bhagavati
the Supreme Personality of Godhead
katham āsīd dṛḍhā matiḥ
katham
how
āsīt
was there
dṛḍhā
very strong
matiḥ
consciousness.
King Parīkṣit inquired from Śukadeva Gosvāmī: O learned brāhmaṇa, demons are generally sinful, being obsessed with the modes of passion and ignorance. How, then, could Vṛtrāsura have attained such exalted love for the Supreme Personality of Godhead, Nārāyaṇa?
Purport
In this material world, everyone is obsessed with the modes of passion and ignorance. However, unless one conquers these modes and comes to the platform of goodness, there is no chance of one’s becoming a pure devotee. This is confirmed by Lord Kṛṣṇa Himself in Bhagavad-gītā (7.28) :
yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ
“Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination.” Since Vṛtrāsura was among the demons, Mahārāja Parīkṣit wondered how it was possible for him to have become such an exalted devotee.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
King Parīkṣit said: O brāhmaṇa! Since he was sinful, with a nature of rajas and tamas, how could Vṛtrāsura have firm attachment to Nārāyaṇa?
The Fourteenth Chapter describes how Citraketu, by the mercy of devotees, obtained a son whose birth caused happiness and whose death caused distress.
దేవానాం శుద్ధసత్త్వానామృషీణాం చామలాత్మనామ్ ।
భక్తిర్ముకున్దచరణే న ప్రాయేణోపజాయతే ॥ ౨ ॥
devānāṁ śuddha-sattvānām
[devaanaam shuddha-sattvaanaam]
ṛṣīṇāṁ cāmalātmanām
[risheenaam chaamalaatmanaam]
bhaktir mukunda-caraṇe
[bhaktir mukunda-charane]
na prāyeṇopajāyate
[na praayenopajaayate]
Word-for-word
devānām—of the demigodsśuddha-sattvānām—whose minds are purifiedṛṣīṇām—of great saintly personsca—andamala-ātmanām—who have purified their existencebhaktiḥ—devotional servicemukunda-caraṇe—to the lotus feet of Mukunda, the Lord, who can give liberationna—notprāyeṇa—almost alwaysupajāyate—develops.
Blended reading (Sanskrit + English inline)
devānāṁ śuddha-sattvānām
devānām
of the demigods
śuddha-sattvānām
whose minds are purified
ṛṣīṇāṁ cāmalātmanām
ṛṣīṇām
of great saintly persons
ca
and
amala-ātmanām
who have purified their existence
bhaktir mukunda-caraṇe
bhaktiḥ
devotional service
mukunda-caraṇe
to the lotus feet of Mukunda, the Lord, who can give liberation
na prāyeṇopajāyate
na
not
prāyeṇa
almost always
upajāyate
develops.
Demigods situated in the mode of goodness and great saints cleansed of the dirt of material enjoyment hardly ever render pure devotional service at the lotus feet of Mukunda. [Therefore how could Vṛtrāsura have become such a great devotee?]
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Bhakti to the Lord’s lotus feet rarely develops even in the devatās with minds in sattva-guṇa and in pure sages.
Śuddha-sattvānām means in those with antaḥkaraṇas having sattva-guṇa. Jṣāna develops on its own after purification of antaḥkaraṇa. This is not so with bhakti, since without association of devotees bhakti does not appear.
rajobhiḥ—with the atomssama-saṅkhyātāḥ—having the same numerical strengthpārthivaiḥ—of the earthiha—in this worldjantavaḥ—the living entitiesteṣām—of themye—those whokecana—someīhante—actśreyaḥ—for religious principlesvai—indeedmanuja-ādayaḥ—the human beings and so on.
Blended reading (Sanskrit + English inline)
rajobhiḥ sama-saṅkhyātāḥ
rajobhiḥ
with the atoms
sama-saṅkhyātāḥ
having the same numerical strength
pārthivair iha jantavaḥ
pārthivaiḥ
of the earth
iha
in this world
jantavaḥ
the living entities
teṣāṁ ye kecanehante
teṣām
of them
ye
those who
kecana
some
īhante
act
śreyo vai manujādayaḥ
śreyaḥ
for religious principles
vai
indeed
manuja-ādayaḥ
the human beings and so on.
In this material world there are as many living entities as atoms. Among these living entities, a very few are human beings, and among them, few are interested in following religious principles.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
In this material world there are as many living entities as atoms. Among these living entities, a few are human beings or devatās, and among them, a few practice dharma.
Among them, some are humans, devatās or Gandharvas, but not all. And among those, some follow dharma.
prāyaḥ—almost alwaysmumukṣavaḥ—persons interested in liberationteṣām—of themkecana—someeva—indeeddvija-uttama—O best of the brāhmaṇasmumukṣūṇām—of those who desire to be liberatedsahasreṣu—in many thousandskaścit—someonemucyeta—may be actually liberatedsidhyati—someone is perfect.
Blended reading (Sanskrit + English inline)
prāyo mumukṣavas teṣāṁ
prāyaḥ
almost always
mumukṣavaḥ
persons interested in liberation
teṣām
of them
kecanaiva dvijottama
kecana
some
eva
indeed
dvija-uttama
O best of the brāhmaṇas
mumukṣūṇāṁ sahasreṣu
mumukṣūṇām
of those who desire to be liberated
sahasreṣu
in many thousands
kaścin mucyeta sidhyati
kaścit
someone
mucyeta
may be actually liberated
sidhyati
someone is perfect.
O best of the brāhmaṇas, Śukadeva Gosvāmī, out of many persons who follow religious principles, only a few desire liberation from the material world. Among many thousands who desire liberation, one may actually achieve liberation, giving up material attachment to society, friendship, love, country, home, wife and children. And among many thousands of such liberated persons, one who can understand the true meaning of liberation is very rare.
Purport
There are four classes of men, namely karmīs, jṣānīs, yogīs and bhaktas. This statement pertains especially to karmīs and jṣānīs. A karmī tries to he happy within this material world by changing from one body to another. His objective is bodily comfort, either in this planet or in another. When such a person becomes a jṣānī, however, be aspires for liberation from material bondage. Among many such persons who aspire for liberation, one may actually be liberated during his life. Such a person gives up his attachment for society, friendship, love, country, family, wife and children. Among many such persons, who are in the vānaprastha stage, one may understand the value of becoming a sannyāsī, completely accepting the renounced order of life.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O best of the brāhmaṇas! Out of those follow dharma, only a few desire liberation. Among many thousands who desire liberation, one person becomes a jivamukta and out of many such persons, only one attains the spiritual world.
Mucyeta means he becomes a jīvanmukta.
muktānām—of those who are liberated during this life (who are unattached to the bodily comforts of society, friendship and love)api—evensiddhānām—who are perfect (because they understand the insignificance of bodily comforts)nārāyaṇa-parāyaṇaḥ—a person who has concluded that Nārāyaṇa is the Supremesu-durlabhaḥ—very rarely foundpraśānta—fully pacifiedātmā—whose mind<a>koṭiṣu*</a>—out of millions and trillionsapi—evenmahā-mune—O great sage.
Blended reading (Sanskrit + English inline)
muktānām api siddhānāṁ
muktānām
of those who are liberated during this life (who are unattached to the bodily comforts of society, friendship and love)
api
even
siddhānām
who are perfect (because they understand the insignificance of bodily comforts)
nārāyaṇa-parāyaṇaḥ
nārāyaṇa-parāyaṇaḥ
a person who has concluded that Nārāyaṇa is the Supreme
su-durlabhaḥ praśāntātmā
su-durlabhaḥ
very rarely found
praśānta
fully pacified
ātmā
whose mind
<a>koṭiṣu*</a>
out of millions and trillions
koṭiṣv api mahā-mune
api
even
mahā-mune
O great sage.
O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare.
Purport
Śrīla Viśvanātha Cakravartī Ṭhākura gives the following purport to this verse. Simply desiring mukti, or liberation, is insufficient; one must become factually liberated. When one understands the futility of the materialistic way of life, one becomes advanced in knowledge, and therefore he situates himself in the vānaprastha order, unattached to family, wife and children. One should then further progress to the platform of sannyāsa, the actual renounced order, never to fall again and be afflicted by materialistic life. Even though one desires to be liberated, this does not mean he is liberated. Only rarely is someone liberated. Indeed, although many men take sannyāsa to become liberated, because of their imperfections they again become attached to women, material activities, social welfare work and so on.
Jṣānīs, yogīs and karmīs devoid of devotional service are called offenders. Śrī Caitanya Mahāprabhu says, māyāvādī kṛṣṇe aparādhī: one who thinks that everything is māyā instead of thinking that everything is Kṛṣṇa is called an aparādhī, or offender. Although the Māyāvādīs, impersonalists, are offenders at the lotus feet of Kṛṣṇa, they may nonetheless be counted among the siddhas, those who have realized the self. They may be considered nearer to spiritual perfection because at least they have realized what spiritual life is. If such a person becomes nārāyaṇa-parāyaṇa, a devotee of Lord Nārāyaṇa, he is better than a jīvan-mukta, one who is liberated or perfect. This requires higher intelligence.
There are two kinds of jṣānīs. One is inclined to devotional service and the other to impersonal realization. Impersonalists generally undergo great endeavor for no tangible benefit, and therefore it is said that they are husking paddy that has no grain ( sthūla-tuṣāvaghātinaḥ ). The other class of jṣānīs, whose jṣāna is mixed with bhakti, are also of two kinds — those who are devoted to the so-called false form of the Supreme Personality of Godhead and those who understand the Supreme Personality of Godhead as sac-cid-ānanda-vigraha, the actual spiritual form. The Māyāvādī devotees worship Nārāyaṇa or Viṣṇu with the idea that Viṣṇu has accepted a form of māyā and that the ultimate truth is actually impersonal. The pure devotee, however, never thinks that Viṣṇu has accepted a body of māyā; instead, he knows perfectly well that the original Absolute Truth is the Supreme Person. Such a devotee is actually situated in knowledge. He never merges in the Brahman effulgence. As stated in Śrīmad-Bhāgavatam (10.2.32) :
“O Lord, the intelligence of those who think themselves liberated but who have no devotion is impure. Even though they rise to the highest point of liberation by dint of severe penances and austerities, they are sure to fall down again into material existence, for they do not take shelter at Your lotus feet.” Evidence of this same point is also given in Bhagavad-gītā (9.11) , wherein the Lord says:
“Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.” When rascals ( mūḍhas ) see that Kṛṣṇa acts exactly like a human being, they deride the transcendental form of the Lord because they do not know the paraṁ bhāvam, His transcendental form and activities. Such persons are further described in Bhagavad-gītā (9.12) as follows:
“Those who are thus bewildered are attracted by demoniac and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities and their culture of knowledge are all defeated.” Such persons do not know that Kṛṣṇa’s body is not material. There is no distinction between Kṛṣṇa’s body and His soul, but because less intelligent men see Kṛṣṇa as a human being, they deride Him. They cannot imagine how a person like Kṛṣṇa could be the origin of everything ( govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ). Such persons are described as moghāśāḥ, baffled in their hopes. Whatever they desire for the future will be baffled. Even if they apparently engage in devotional service, they are described as moghāśāḥ because they ultimately desire to merge into the Brahman effulgence.
Those who aspire to be elevated to the heavenly planets by devotional service will also be frustrated, because this is not the result of devotional service. However, they are also given a chance to engage in devotional service and be purified. As stated in Śrīmad-Bhāgavatam (1.2.17) :
“Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted.”
Unless the dirt within the core of one’s heart is cleansed away, one cannot become a pure devotee. Therefore the word su-durlabhaḥ (“very rarely found”) is used in this verse. Not only among hundreds and thousands, but among millions of perfectly liberated souls, a pure devotee is hardly ever found. Therefore the words koṭiṣv api are used herein. Śrīla Madhvācārya gives the following quotations from the Tantra Bhāgavata:
nava-koṭyas tu devānām ṛṣayaḥ sapta-koṭayaḥ nārāyaṇāyanāḥ sarve ye kecit tat-parāyaṇāḥ
“There are ninety million demigods and seventy million sages, who are all called nārāyaṇāyana, devotees of Lord Nārāyaṇa. Among them, only a few are called nārāyaṇa-parāyaṇa. ”
The difference between the siddhas and nārāyaṇa-parāyaṇas is that direct devotees are called nārāyaṇa-parāyaṇas whereas those who perform various types of mystic yoga are called siddhas.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O great sage! Greater than those who are jīvanmukta and greater than those who attain liberation is the devotee of Lord Nārāyaṇa. Such a devotee, who is in śānta or other rasas, is very rare, even among ten million people.
It has been said that among the liberated one may attain perfection. Many perform sādhana for liberation but do not attain liberation. But those who becomeliberated (jivanmukta) do not all become perfect. Only some do, for it is said:
jīvanmuktā api punar bandhanaḥ yānti karmabhiḥ
yady acintya-mahā-śaktau bhagavatyiaparādhinaḥ
The jīvanmuktas again become bound by karma if they commit offense to the Lord, possessor of inconceivably great energies.
Those who attain perfection and get liberation attain sāyujya, merging in the Brahman. The devotee of Nārāyaṇa is rarer that those liberated persons. The genitive case should here mean the ablative case, since the genitive case will not have a proper meaning. (Among those in sāyujya none become devotees.) Compared to the jīvanmuktas and the liberated person the devotee of Nārāyaṇa is rare because of his superiority.
Or one can consider this in another way. There are two types of jṣāna: pure and mixed with bhakti. By pure jṣāna those who desire liberation cannot achieve it. It is like beating empty husks for grain:
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām
My dear Lord, devotional service unto you is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble SB 10.14.4
Jṣāna mixed with bhakti has two types: with bhakti in which one does not respect the Lord’s form, considering his form material, and with bhakti in which one respects the Lord’s form, not considering it material. By the first type of jṣāna mixed with bhakti one will not attain liberation, but one will think one is liberated. Such bhakti destroys ignorance completely but only partly produces knowledge (vidyā), and then disappears. (The practitioner thinks bhakti must be discarded for attaining liberation.) But without bhakti a person cannot attain complete knowledge of Brahman. Thus he cannot merge into Brahman. This is stated in the Gītā and also in Bhāgavatam with the following verses:
ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may reach up to the point of liberation, but because of their impure consciousness, such so-called liberated persons again fall down into material existence. SB 10.2.32
avajānanti māṁ muṭā mānuṣīṁ tanumāśrit
paraṁ bhāvam ajānanto mama bhūta-maheśvaram
The fools deride me in this human form, not knowing that I am the great Lord of the Brahman, higher than all else. BG 9.11
moghāśā mogha-karmāṇo mogha-jṣāna-vicetasaḥ
rākṣasīm āsurīṣ caiva prakṛtiṁ mohinīṁ śritāḥ
Among those who cannot distinguish this truth, those who are devotees do not gain sālokya, those who are karmīs do not attain their material fruits, and those who are jṣānīs do not attain liberation. They assume the nature of Rākṣasas and asuras. BG 9.12
The meaning of the Gītā verses is as follows. Fools disrespect me for having a human form. Seeing all humans with a material body, they think that my body also is made of matter. In this way they disrespect me. What is my human body? It is the best existence (param bhāvam), viśuddha-sattva. It is the supreme cause (maheśvaram) of all jīvas from Brahmā to the grass. This human body which I have accepted is the cause of all objects made of prakṛti.
If they are my devotees but think in this way, then all their desires to attain me are useless. If they are karmīs, then all their karmas become useless, and they do not attain Svarga. If they are jṣānīs, then the jṣāna becomes useless and they do not achieve liberation. Then what do they attain? They are born in the wombs of Rākṣasas.
By the second type of jṣāna mixed with bhakti, with belief in the form of the Lord, after the destruction of vidyā (since vidyā is also a cause of bondage), by bhakti devoid of any mixture of jṣāna, which does not disappear, a person realized tat-padartha (Brahman) and attains merging in Brahman. It is said:
brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati
samaḥ sarveṣu bhuteṣu bhūteṣu mad-bhaktiṁ labhate parāṁ
Having attained the state of Brahman, being a pure soul, he does not lament in loss of what he had nor does he desire what he does not have, and looks upon all beings as equal. He then manifests prema-bhakti. BG 18.54
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jṣātvā viśate tad anantaram
Only by bhakti can a person know me as Brahman. Then, knowing me as Brahman by that bhakti, he merges with me. BG 18.55
However, among those who gain perfection, at the beginning of realizing Brahman some person may attain pure bhakti by the mercy of some pure bhakta. Then, by gaining the sweetness of bhakti, he will find merging tasteless and surrender to the Lord. In this way the Bhāgavatam verse can be explained by taking the genitive meaning. If the devotee giving mercy has śānta-bhakti, then the recipient obtains śānta-bhakti. Dāsya and other types of bhakti are also implied here. Since such bhakti is rarely attained, the word “thousand” is not used, but rather the word “ten million.”
వృత్రస్తు స కథం పాప: సర్వలోకోపతాపన: ।
ఇత్థం దృఢమతి: కృష్ణ ఆసీత్సఙ్గ్రామ ఉల్బణే ॥ ౬ ॥
vṛtras tu sa kathaṁ pāpaḥ
[vritras tu sa katham paapah]
sarva-lokopatāpanaḥ
[sarva-lokopataapanah]
itthaṁ dṛḍha-matiḥ kṛṣṇa
[ittham dridha-matih krishna]
āsīt saṅgrāma ulbaṇe
[aaseet sangraama ulbane]
Word-for-word
vṛtraḥ—Vṛtrāsuratu—butsaḥ—hekatham—howpāpaḥ—although sinful (getting the body of a demon)sarva-loka—of all the three worldsupatāpanaḥ—the cause of sufferingittham—suchdṛḍha-matiḥ—firmly fixed intelligencekṛṣṇe—in Kṛṣṇaāsīt—there wassaṅgrāme ulbaṇe—in the great blazing fire of battle.
Blended reading (Sanskrit + English inline)
vṛtras tu sa kathaṁ pāpaḥ
vṛtraḥ
Vṛtrāsura
tu
but
saḥ
he
katham
how
pāpaḥ
although sinful (getting the body of a demon)
sarva-lokopatāpanaḥ
sarva-loka
of all the three worlds
upatāpanaḥ
the cause of suffering
itthaṁ dṛḍha-matiḥ kṛṣṇa
ittham
such
dṛḍha-matiḥ
firmly fixed intelligence
kṛṣṇe
in Kṛṣṇa
āsīt saṅgrāma ulbaṇe
āsīt
there was
saṅgrāme ulbaṇe
in the great blazing fire of battle.
Vṛtrāsura was situated in the blazing fire of battle and was an infamous, sinful demon, always engaged in giving troubles and anxieties to others. How could such a demon become so greatly Kṛṣṇa conscious?
Purport
It has been described that a nārāyaṇa-parāyaṇa, a pure devotee, is rarely found even among millions and millions of persons. Therefore Parīkṣit Mahārāja was surprised that Vṛtrāsura, whose purpose was to give trouble and anxiety to others, was one of these devotees, even on a battlefield. What was the reason for Vṛtrāsura’s advancement?
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
How did sinful Vṛtrāsura, who caused so much suffering to others, become so fixed in Kṛṣṇa during the raging battle?
How did most rare bhakti beyond the three guṇas, exist in a demon like Vṛtrāsura, blinded by the three guṇas?
atra—in this connectionnaḥ—oursaṁśayaḥ—doubtbhūyān—greatśrotum—to hearkautūhalam—eagernessprabho—O my lordyaḥ—he whopauruṣeṇa—by bravery and strengthsamare—in battlesahasra-akṣam—Lord Indra, who has one thousand eyesatoṣayat—pleased.
Blended reading (Sanskrit + English inline)
atra naḥ saṁśayo bhūyāṣ
atra
in this connection
naḥ
our
saṁśayaḥ
doubt
bhūyān
great
chrotuṁ kautūhalaṁ prabho
yaḥ pauruṣeṇa samare
sahasrākṣam atoṣayat
śrotum
to hear
kautūhalam
eagerness
prabho
O my lord
yaḥ
he who
pauruṣeṇa
by bravery and strength
samare
in battle
sahasra-akṣam
Lord Indra, who has one thousand eyes
atoṣayat
pleased.
My dear lord, Śukadeva Gosvāmī, although Vṛtrāsura was a sinful demon, he showed the prowess of a most exalted kṣatriya and satisfied Lord Indra in battle. How could such a demon be a great devotee of Lord Kṛṣṇa? These contradictions have caused me great doubt, and they have made me eager to hear of this from you.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O master! This is my doubt. I am curious to hear about Vṛtrāsura whose heroism pleased Indra in battle.
śrī-sūtaḥ uvāca—Śrī Sūta Gosvāmī saidparīkṣitaḥ—of Mahārāja Parīkṣitatha—thussampraśnam—the perfect questionbhagavān—the most powerfulbādarāyaṇiḥ—Śukadeva Gosvāmī, the son of Vyāsadevaniśamya—hearingśraddadhānasya—of his disciple, who was so faithful in understanding the truthpratinandya—congratulatingvacaḥ—wordsabravīt—spoke.
Blended reading (Sanskrit + English inline)
śrī-sūta uvāca
śrī-sūtaḥ uvāca
Śrī Sūta Gosvāmī said
parīkṣito ’tha sampraśnaṁ
parīkṣitaḥ
of Mahārāja Parīkṣit
bhagavān bādarāyaṇiḥ
niśamya śraddadhānasya
pratinandya vaco ’bravīt
atha
thus
sampraśnam
the perfect question
bhagavān
the most powerful
bādarāyaṇiḥ
Śukadeva Gosvāmī, the son of Vyāsadeva
niśamya
hearing
śraddadhānasya
of his disciple, who was so faithful in understanding the truth
pratinandya
congratulating
vacaḥ
words
abravīt
spoke.
Śrī Sūta Gosvāmī said: After hearing Mahārāja Parīkṣit’s very intelligent question, Śukadeva Gosvāmī, the most powerful sage, began answering his disciple with great affection.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Sūta Gosvāmī said: After hearing Mahārāja Parīkṣit's very intelligent question, Śukadeva Gosvāmī, the most powerful sage, thanking him, spoke these words.
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī saidśṛṇuṣva—please hearavahitaḥ—with great attentionrājan—O Kingitihāsam—historyimam—thisyathā—just asśrutam—hearddvaipāyana—of Vyāsadevamukhāt—from the mouthnāradāt—from Nāradadevalāt—from Devala Ṛṣiapi—also.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
śṛṇuṣvāvahito rājann
śṛṇuṣva
please hear
avahitaḥ
with great attention
rājan
O King
itihāsam imaṁ yathā
itihāsam
history
imam
this
yathā
just as
śrutaṁ dvaipāyana-mukhān
śrutam
heard
dvaipāyana
of Vyāsadeva
mukhāt
from the mouth
nāradād devalād api
nāradāt
from Nārada
devalāt
from Devala Ṛṣi
api
also.
Śrī Śukadeva Gosvāmī said: O King, I shall speak to you the same history I have heard from the mouths of Vyāsadeva, Nārada and Devala. Please listen with attention.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śukadeva Gosvāmī said: O King! Please listen with attention what I heard from the mouths of Vyāsadeva, Nārada and Devala.
āsīt—there wasrājā—one kingsārva-bhaumaḥ—an emperor of the entire surface of the globeśūraseneṣu—in the country known as Śūrasenavai—indeednṛpa—O Kingcitraketuḥ—Citraketuiti—thuskhyātaḥ—celebratedyasya—of whomāsīt—waskāma-dhuk—supplying all the necessitiesmahī—the earth.
Blended reading (Sanskrit + English inline)
āsīd rājā sārvabhaumaḥ
āsīt
there was
rājā
one king
sārva-bhaumaḥ
an emperor of the entire surface of the globe
śūraseneṣu vai nṛpa
śūraseneṣu
in the country known as Śūrasena
vai
indeed
nṛpa
O King
citraketur iti khyāto
citraketuḥ
Citraketu
iti
thus
khyātaḥ
celebrated
yasyāsīt kāmadhuṅ mahī
yasya
of whom
āsīt
was
kāma-dhuk
supplying all the necessities
mahī
the earth.
O King Parīkṣit, in the province of Śūrasena there was a king named Citraketu, who ruled the entire earth. During his reign, the earth produced all the necessities for life.
Purport
Here the most significant statement is that the earth completely produced all the necessities of life during the time of King Citraketu. As stated in the Īśopaniṣad :
“Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.” Kṛṣṇa, the supreme controller, has created the material world, which is completely perfect and free from scarcity. The Lord supplies the necessities of all living entities. These necessities come from the earth, and thus the earth is the source of supply. When there is a good ruler, that source produces the necessities of life abundantly. However, when there is not such a good ruler, there will be scarcity. This is the significance of the word kāmadhuk. Elsewhere in Śrīmad-Bhāgavatam (1.10.4) it is said, kāmaṁ vavarṣa parjanyaḥ sarva-kāma-dughā mahī: “During the reign of Mahārāja Yudhiṣṭhira, the clouds showered all the water that people needed, and the earth produced all the necessities of men in profusion.” We have experience that in some seasons the rains produce abundance and in other seasons there is scarcity. We have no control over the earth’s productiveness, for it is naturally under the full control of the Supreme Personality of Godhead. By His order, the Lord can make the earth produce sufficiently or insufficiently. If a pious king rules the earth according to the śāstric injunctions, there will naturally be regular rainfall and sufficient produce to provide for all men. There will be no question of exploitation, for everyone will have enough. Black-marketeering and other corrupt dealings will then automatically stop. Simply ruling the land cannot solve man’s problems unless the leader has spiritual capabilities. He must be like Mahārāja Yudhiṣṭhira, Parīkṣit Mahārāja or Rāmacandra. Then all the inhabitants of the land will be extremely happy.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King Parīkṣit! In the province of Śūrasena there was a king named Citraketu, ruling the entire earth. During his reign, the earth produced all the necessities for life.
tasya—of him (King Citraketu)bhāryā—of wivessahasrāṇām—of thousandssahasrāṇi—thousandsdaśa—tenabhavan—there weresāntānikaḥ—quite capable of begetting sonsca—andapi—althoughnṛpaḥ—the Kingna—notlebhe—obtainedtāsu—in themsantatim—a son.
Blended reading (Sanskrit + English inline)
tasya bhāryā-sahasrāṇāṁ
tasya
of him (King Citraketu)
bhāryā
of wives
sahasrāṇām
of thousands
sahasrāṇi daśābhavan
sahasrāṇi
thousands
daśa
ten
abhavan
there were
sāntānikaś cāpi nṛpo
sāntānikaḥ
quite capable of begetting sons
ca
and
api
although
nṛpaḥ
the King
na lebhe tāsu santatim
na
not
lebhe
obtained
tāsu
in them
santatim
a son.
This Citraketu had ten million wives, but although he was capable of producing children, he did not receive a child from any of them. By chance, all the wives were barren.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Citraketu had ten million wives, but though desiring to produce children, he did not receive a child from any of them.
He had ten million wives (10,000 x 1000). He married them in order to have offspring (sāntānikaḥ), not just for enjoyment.
rūpa—with beautyaudārya—magnanimityvayaḥ—youthjanma—aristocratic birthvidyā—educationaiśvarya—opulenceśriya-ādibhiḥ—wealth and so onsampannasya—endowedguṇaiḥ—with good qualitiessarvaiḥ—allcintā—anxietybandhyā-pateḥ—of Citraketu, the husband of so many sterile wivesabhūt—there was.
Blended reading (Sanskrit + English inline)
rūpaudārya-vayo-janma-
rūpa
with beauty
audārya
magnanimity
vayaḥ
youth
janma
aristocratic birth
vidyaiśvarya-śriyādibhiḥ
vidyā
education
aiśvarya
opulence
śriya-ādibhiḥ
wealth and so on
sampannasya guṇaiḥ sarvaiś
sampannasya
endowed
guṇaiḥ
with good qualities
sarvaiḥ
all
cintā bandhyā-pater abhūt
cintā
anxiety
bandhyā-pateḥ
of Citraketu, the husband of so many sterile wives
abhūt
there was.
Citraketu, the husband of these millions of wives, was endowed with a beautiful form, magnanimity and youth. He was born in a high family, he had a complete education, and he was wealthy and opulent. Nevertheless, in spite of being endowed with all these assets, he was full of anxiety because he did not have a son.
Purport
It appears that the King first married one wife, but she could not bear a child. Then he married a second, a third, a fourth and so on, but none of the wives could bear children. In spite of the material assets of janmaiśvarya-śruta-śrī — birth in an aristocratic family with full opulence, wealth, education and beauty — he was very much aggrieved because in spite of having so many wives, he had no son. Certainly his grief was natural. Gṛhastha life does not mean having a wife and no children. Cāṇakya Paṇḍita says, putra-hīnaṁ gṛhaṁ śūnyam: if a family man has no son, his home is no better than a desert. The King was certainly most unhappy that he could not get a son, and this is why he had married so many times. Kṣatriyas especially are allowed to marry more than one wife, and this King did so. Nonetheless, he had no issue.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Citraketu, though endowed with beauty, magnanimity, youth, high family, education, power and wealth, being the husband of barren wives, was full of anxiety.
All of the wives were barren by fate.
na—nottasya—of him (Citraketu)sampadaḥ—the great opulencessarvāḥ—allmahiṣyaḥ—the queensvāma-locanāḥ—having very attractive eyessārva-bhaumasya—of the emperorbhūḥ—landca—alsoiyam—thisabhavan—wereprīti-hetavaḥ—sources of pleasure.
Blended reading (Sanskrit + English inline)
na tasya sampadaḥ sarvā
na
not
tasya
of him (Citraketu)
sampadaḥ
the great opulences
sarvāḥ
all
mahiṣyo vāma-locanāḥ
mahiṣyaḥ
the queens
vāma-locanāḥ
having very attractive eyes
sārvabhaumasya bhūś ceyam
sārva-bhaumasya
of the emperor
bhūḥ
land
ca
also
iyam
this
abhavan
were
abhavan prīti-hetavaḥ
prīti-hetavaḥ
sources of pleasure.
His queens all had beautiful faces and attractive eyes, yet neither his opulences, his hundreds and thousands of queens, nor the lands of which he was the supreme proprietor were sources of happiness for him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
His wealth, his queens with attractive eyes, and his control of all lands were not sources of happiness for him.
tasya—of himekadā—once upon a timetu—butbhavanam—to the palaceaṅgirāḥ—Aṅgirābhagavān—very powerfulṛṣiḥ—sagelokān—planetsanucaran—traveling aroundetān—theseupāgacchat—cameyadṛcchayā—suddenly.
Blended reading (Sanskrit + English inline)
tasyaikadā tu bhavanam
tasya
of him
ekadā
once upon a time
tu
but
bhavanam
to the palace
aṅgirā bhagavān ṛṣiḥ
aṅgirāḥ
Aṅgirā
bhagavān
very powerful
ṛṣiḥ
sage
lokān anucarann etān
lokān
planets
anucaran
traveling around
etān
these
upāgacchad yadṛcchayā
upāgacchat
came
yadṛcchayā
suddenly.
Once upon a time, when the powerful sage named Aṅgirā was traveling all over the universe without engagement, by his sweet will he came to the palace of King Citraketu.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Once upon a time, the powerful sage named Aṅgirā, traveling all over the universe, came to the palace of King Citraketu uninvited.
tam—himpūjayitvā—after worshipingvidhi-vat—according to the rules and regulations for receiving exalted guestspratyutthāna—by standing from the thronearhaṇa-ādibhiḥ—offering worship and so onkṛta-atithyam—who was given hospitalityupāsīdat—sat down nearsukha-āsīnam—who was seated very comfortablysamāhitaḥ—controlling his mind and senses.
Blended reading (Sanskrit + English inline)
taṁ pūjayitvā vidhivat
tam
him
pūjayitvā
after worshiping
vidhi-vat
according to the rules and regulations for receiving exalted guests
pratyutthānārhaṇādibhiḥ
pratyutthāna
by standing from the throne
arhaṇa-ādibhiḥ
offering worship and so on
kṛtātithyam upāsīdat
kṛta-atithyam
who was given hospitality
upāsīdat
sat down near
sukhāsīnaṁ samāhitaḥ
sukha-āsīnam
who was seated very comfortably
samāhitaḥ
controlling his mind and senses.
Citraketu immediately stood up from his throne and offered him worship. He offered drinking water and eatables and in this way performed his duty as a host to a great guest. When the ṛṣi was seated very comfortably, the King, restraining his mind and senses, sat on the ground at the side of the ṛṣi’s feet.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
After properly respecting the sage who was treated as a guest and seated comfortably by standing up and offering articles of worship, Citraketu sat down with attention.
mahā-ṛṣiḥ—the great sagetam—unto him (the King)upāsīnam—sitting nearpraśraya-avanatam—bowing in humilitykṣitau—on the groundpratipūjya—congratulatingmahārāja—O King Parīkṣitsamābhāṣya—addressingidam—thisabravīt—said.
Blended reading (Sanskrit + English inline)
maharṣis tam upāsīnaṁ
mahā-ṛṣiḥ
the great sage
tam
unto him (the King)
upāsīnam
sitting near
praśrayāvanataṁ kṣitau
praśraya-avanatam
bowing in humility
kṣitau
on the ground
pratipūjya mahārāja
pratipūjya
congratulating
mahārāja
O King Parīkṣit
samābhāṣyedam abravīt
samābhāṣya
addressing
idam
this
abravīt
said.
O King Parīkṣit, when Citraketu, bent low in humility, was seated at the lotus feet of the great sage, the sage congratulated him for his humility and hospitality. The sage addressed him in the following words.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King Parīkṣit! The great sage, after worshipping the King seated on the ground and bowing in humility, addressed him and spoke as follows.
aṅgirāḥ uvāca—the great sage Aṅgirā saidapi—whetherte—of youanāmayam—healthsvasti—auspiciousnessprakṛtīnām—of your royal elements (associates and paraphernalia)tathā—as well asātmanaḥ—of your own body, mind and soulyathā—likeprakṛtibhiḥ—by the elements of material natureguptaḥ—protectedpumān—the living beingrājā—the kingca—alsosaptabhiḥ—by seven.
Blended reading (Sanskrit + English inline)
aṅgirā uvāca
aṅgirāḥ uvāca
the great sage Aṅgirā said
api te ’nāmayaṁ svasti
api
whether
te
of you
prakṛtīnāṁ tathātmanaḥ
anāmayam
health
svasti
auspiciousness
yathā prakṛtibhir guptaḥ
prakṛtīnām
of your royal elements (associates and paraphernalia)
tathā
as well as
ātmanaḥ
of your own body, mind and soul
yathā
like
prakṛtibhiḥ
by the elements of material nature
guptaḥ
protected
pumān rājā ca saptabhiḥ
pumān
the living being
rājā
the king
ca
also
saptabhiḥ
by seven.
The great sage Aṅgirā said: My dear King, I hope that your body and mind and your royal associates and paraphernalia are well. When the seven properties of material nature [the total material energy, the ego and the five objects of sense gratification] are in proper order, the living entity within the material elements is happy. Without these seven elements one cannot exist. Similarly, a king is always protected by seven elements — his instructor (svāmī or guru), his ministers, his kingdom, his fort, his treasury, his royal order and his friends.
Purport
As it is quoted by Śrīdhara Svāmī in his Bhāgavatam commentary:
svāmy-amātyau janapadā durga-draviṇa-saṣcayāḥ daṇḍo mitraṁ ca tasyaitāḥ sapta-prakṛtayo matāḥ
A king is not alone. He first has his spiritual master, the supreme guide. Then come his ministers, his kingdom, his fortifications, his treasury, his system of law and order, and his friends or allies. If these seven are properly maintained, the king is happy. Similarly, as explained in Bhagavad-gītā ( dehino ’smin yathā dehe ), the living entity, the soul, is within the material covering of the mahat-tattva, ego and paṣca-tanmātrā, the five objects of sense gratification. When these seven are in proper order, the living entity is in a mood of pleasure. Generally when the associates of the king are quiet and obedient, the king can be happy. Therefore the great sage Aṅgirā Ṛṣi inquired about the King’s personal health and the good fortune of his seven associates. When we inquire from a friend whether everything is well, we are concerned not only with his personal self but also with his family, his source of income, and his assistants or servants. All of them must be well, and then a person can be happy.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Aṅgirā said: Do you have health, good fortune and ministers? Just as man is protected by the seven elements, the king is protected by seven elements.
Do you have good health, good fortune and ministers? The happiness of the king depends on the happiness of the ministers and the happiness of the ministers depends on the happiness of the king. An example is given. Just as the jīva is protected by the seven elements beginning with mahat-tattva, [Note: Mahat-tattva, ahaṅkāra, and the five tan-mātras.] since he cannot exist for an instance without these elements, a king is protected by seven elements: guru, ministers, friends, treasury, population, fort and strength.
ātmānam—himselfprakṛtiṣu—under these seven royal elementsaddhā—directlynidhāya—placingśreyaḥ—ultimate happinessāpnuyāt—may obtainrājṣā—by the kingtathā—so alsoprakṛtayaḥ—the dependent royal elementsnara-deva—O Kingāhita-adhayaḥ—offering wealth and other items.
Blended reading (Sanskrit + English inline)
ātmānaṁ prakṛtiṣv addhā
ātmānam
himself
prakṛtiṣu
under these seven royal elements
addhā
directly
nidhāya śreya āpnuyāt
nidhāya
placing
śreyaḥ
ultimate happiness
āpnuyāt
may obtain
rājṣā tathā prakṛtayo
rājṣā
by the king
tathā
so also
prakṛtayaḥ
the dependent royal elements
naradevāhitādhayaḥ
nara-deva
O King
āhita-adhayaḥ
offering wealth and other items.
O King, O lord of humanity, when a king directly depends upon his associates and follows their instructions, he is happy. Similarly, when his associates offer their gifts and activities to the king and follow his orders, they are also happy.
Purport
The actual happiness of a king and his dependents is described in this verse. A king should not simply give orders to his dependents because he is supreme; sometimes he must follow their instructions. Similarly, the dependents should depend on the king. This mutual dependence will make everyone happy.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King! When a king directly depends upon his associates and follows their instructions, he is happy. Similarly, when his associates offer their gifts and activities to the king and follow his orders, they are also happy.
When the king gives all his duties to his ministers the kingdom is happy. O King! Ministers who offer wealth, horses and elephants, cause of anxiety and greed, to the king, are protected by the king. Another version has āhatādhayaḥ: ministers whose anxieties are destroyed by the king become happy.
api—whetherdārāḥ—wivesprajā—citizensamātyāḥ—and secretariesbhṛtyāḥ—servantsśreṇyaḥ—merchantsatha—as well asmantriṇaḥ—ministerspaurāḥ—inmates of the palacejānapadāḥ—the provincial governorsbhūpāḥ—landholdersātma-jāḥ—sonsvaśa-vartinaḥ—under your full control.
Blended reading (Sanskrit + English inline)
api dārāḥ prajāmātyā
api
whether
dārāḥ
wives
prajā
citizens
amātyāḥ
and secretaries
bhṛtyāḥ śreṇyo ’tha mantriṇaḥ
bhṛtyāḥ
servants
śreṇyaḥ
merchants
paurā jānapadā bhūpā
ātmajā vaśa-vartinaḥ
atha
as well as
mantriṇaḥ
ministers
paurāḥ
inmates of the palace
jānapadāḥ
the provincial governors
bhūpāḥ
landholders
ātma-jāḥ
sons
vaśa-vartinaḥ
under your full control.
O King, are your wives, citizens, secretaries and servants and the merchants who sell spices and oil under your control? Are you also in full control of ministers, the inhabitants of your palace, your provincial governors, your sons and your other dependents?
Purport
The master or king and his subordinates should be interdependent. Through cooperation, both of them can be happy.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King! Are your wives, citizens, counselors, servants, merchants, the inhabitants of your palace, ministers, provincial governors, land owners and sons under your control?
Moreover, if all the people obey the king there is happiness. Śreṇyaḥ refers to sellers of oil and betel nut.
yasya—of whomātmā—mindanuvaśaḥ—under controlcet—ifsyāt—may besarve—alltat-vaśa-gāḥ—under the control of himime—theselokāḥ—the worldssa-pālāḥ—with their governorsyacchanti—offersarve—allbalim—contributionatandritāḥ—becoming free from laziness.
Blended reading (Sanskrit + English inline)
yasyātmānuvaśaś cet syāt
yasya
of whom
ātmā
mind
anuvaśaḥ
under control
cet
if
syāt
may be
sarve tad-vaśagā ime
sarve
all
tat-vaśa-gāḥ
under the control of him
ime
these
lokāḥ sapālā yacchanti
lokāḥ
the worlds
sa-pālāḥ
with their governors
yacchanti
offer
sarve balim atandritāḥ
sarve
all
balim
contribution
atandritāḥ
becoming free from laziness.
If the king’s mind is fully controlled, all his family members and governmental officers are subordinate to him. His provincial governors present taxes on time, without resistance, and what to speak of lesser servants?
Purport
Aṅgirā Ṛṣi asked the King whether his mind was also under control. This is most essential for happiness.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
If the King's mind is fully controlled, everyone is under his control. All the worlds and their controllers offer tribute to him.
He asks whether the King’s mind is under his control. Anuvaśaḥ means dependent.
ātmanaḥ—of youprīyate—is pleasedna—notātmā—the mindparataḥ—due to other causessvataḥ—due to yourselfeva—indeedvā—orlakṣaye—I can seealabdha-kāmam—not achieving your desired goalstvām—youcintayā—by anxietyśabalam—palemukham—face.
Blended reading (Sanskrit + English inline)
ātmanaḥ prīyate nātmā
ātmanaḥ
of you
prīyate
is pleased
na
not
ātmā
the mind
parataḥ svata eva vā
parataḥ
due to other causes
svataḥ
due to yourself
eva
indeed
vā
or
lakṣaye ’labdha-kāmaṁ tvāṁ
lakṣaye
I can see
cintayā śabalaṁ mukham
alabdha-kāmam
not achieving your desired goals
tvām
you
cintayā
by anxiety
śabalam
pale
mukham
face.
O King Citraketu, I can observe that your mind is not pleased. You seem not to have achieved your desired goal. Is this because of you yourself, or has it been caused by others? Your pale face reflects your deep anxiety.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King Citraketu! Your mind is not pleased due to yourself or others. I see that your face is pale with worry, because of not achieving your desires.
Again he speaks to the silent King. The mind in your body (ātmanaḥ) is not happy because of yourself or someone else. “I am happy.” No, I see that your face is pale.
evam—thusvikalpitaḥ—questionedrājan—O King Parīkṣitviduṣā—greatly learnedmuninā—by the philosopherapi—althoughsaḥ—he (King Citraketu)praśraya-avanataḥ—being bent low due to humilityabhyāha—repliedprajā-kāmaḥ—desiring offspringtataḥ—thereaftermunim—to the great sage.
Blended reading (Sanskrit + English inline)
evaṁ vikalpito rājan
evam
thus
vikalpitaḥ
questioned
rājan
O King Parīkṣit
viduṣā munināpi saḥ
viduṣā
greatly learned
muninā
by the philosopher
api
although
saḥ
he (King Citraketu)
praśrayāvanato ’bhyāha
praśraya-avanataḥ
being bent low due to humility
abhyāha
replied
prajā-kāmas tato munim
prajā-kāmaḥ
desiring offspring
tataḥ
thereafter
munim
to the great sage.
Śukadeva Gosvāmī said: O King Parīkṣit, although the great sage Aṅgirā knew everything, he inquired from the King in this way. Thus King Citraketu, desiring a son, bent low in great humility and spoke to the great sage as follows.
Purport
Since the face is the index to the mind, a saintly person can study the condition of one’s mind by seeing his face. When Aṅgirā Ṛṣi remarked about the King’s discolored face, King Citraketu explained the cause of his anxiety as follows.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King Parīkṣit! Questioned by the knowledgeable sage in this way, King Citraketu, desiring a son, bent low in great humility and spoke to the great sage as follows.
Vikalpitaḥ means “being made the subject in various ways.” Though the sage knew the cause, he wanted to hear of the King’s grief from his own mouth.
citraketuḥ uvāca—King Citraketu repliedbhagavan—O most powerful sagekim—whatna—notviditam—is understoodtapaḥ—by austerityjṣāna—knowledgesamādhibhiḥ—and by samādhi (trance, transcendental meditation)yoginām—by the great yogīs or devoteesdhvasta-pāpānām—who are fully freed from all sinful reactionsbahiḥ—externallyantaḥ—internallyśarīriṣu—in conditioned souls, who have material bodies.
Blended reading (Sanskrit + English inline)
citraketur uvāca
citraketuḥ uvāca
King Citraketu replied
bhagavan kiṁ na viditaṁ
bhagavan
O most powerful sage
kim
what
na
not
viditam
is understood
tapo-jṣāna-samādhibhiḥ
tapaḥ
by austerity
jṣāna
knowledge
samādhibhiḥ
and by samādhi (trance, transcendental meditation)
yogināṁ dhvasta-pāpānāṁ
yoginām
by the great yogīs or devotees
dhvasta-pāpānām
who are fully freed from all sinful reactions
bahir antaḥ śarīriṣu
bahiḥ
externally
antaḥ
internally
śarīriṣu
in conditioned souls, who have material bodies.
King Citraketu said: O great lord Aṅgirā, because of austerity, knowledge and transcendental samādhi, you are freed from all the reactions of sinful life. Therefore, as a perfect yogī, you can understand everything external and internal regarding embodied, conditioned souls like us.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
King Citraketu said: What is not known in all embodied beings externally and internally by yogīs who have destroyed all sins by austerity, knowledge and samādhi?
Śarīriṣu means “persons like me.”
tathāpi—stillpṛcchataḥ—askingbrūyām—let me speakbrahman—O great brāhmaṇaātmani—in the mindcintitam—anxietybhavataḥ—to youviduṣaḥ—who know everythingca—andapi—althoughcoditaḥ—being inspiredtvat—youranujṣayā—by the order.
Blended reading (Sanskrit + English inline)
tathāpi pṛcchato brūyāṁ
tathāpi
still
pṛcchataḥ
asking
brūyām
let me speak
brahmann ātmani cintitam
brahman
O great brāhmaṇa
ātmani
in the mind
cintitam
anxiety
bhavato viduṣaś cāpi
bhavataḥ
to you
viduṣaḥ
who know everything
ca
and
api
although
coditas tvad-anujṣayā
coditaḥ
being inspired
tvat
your
anujṣayā
by the order.
O great soul, you are aware of everything, yet you are asking me why I am full of anxiety. Therefore, in response to your order, let me disclose the cause.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O great brāhmaṇa! Inspired by your order, let me explain the worry in my mind to you who know everything but are asking me.
I will obey the order of you who are asking. I will explain the worry in my mind (ātmani).
loka-pālaiḥ—by great demigodsapi—evenprārthyāḥ—desirablesāmrājya—a great empireaiśvarya—material opulencesampadaḥ—possessionsna nandayanti—do not give pleasureaprajam—because of having no sonmām—unto mekṣut—hungertṛṭ—thirstkāmam—desiring to satisfyiva—likeapare—other enjoyable sense objects.
Blended reading (Sanskrit + English inline)
loka-pālair api prārthyāḥ
loka-pālaiḥ
by great demigods
api
even
prārthyāḥ
desirable
sāmrājyaiśvarya-sampadaḥ
sāmrājya
a great empire
aiśvarya
material opulence
sampadaḥ
possessions
na nandayanty aprajaṁ māṁ
na nandayanti
do not give pleasure
aprajam
because of having no son
mām
unto me
kṣut-tṛṭ-kāmam ivāpare
kṣut
hunger
tṛṭ
thirst
kāmam
desiring to satisfy
iva
like
apare
other enjoyable sense objects.
As a person aggrieved by hunger and thirst is not pleased by the external gratification of flower garlands or sandalwood pulp, I am not pleased with my empire, opulence or possessions, which are desirable even for great demigods, because I have no son.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Just as a person aggrieved by hunger and thirst is not pleased by the external gratification of flower garlands or sandalwood pulp, I am not pleased with my empire, opulence or possessions, which are desirable even for great devatās, because I have no son.
Other things like garlands or sandalwood do not please a person who desires food and water because of hunger and thirst.
tataḥ—therefore, because of thispāhi—kindly savemahā-bhāga—O great sagepūrvaiḥ saha—along with my forefathersgatam—gonetamaḥ—to darknessyathā—so thattarema—we can crossduṣpāram—very difficult to crossprajayā—by getting a sontat—thatvidhehi—kindly donaḥ—for us.
Blended reading (Sanskrit + English inline)
tataḥ pāhi mahā-bhāga
tataḥ
therefore, because of this
pāhi
kindly save
mahā-bhāga
O great sage
pūrvaiḥ saha gataṁ tamaḥ
pūrvaiḥ saha
along with my forefathers
gatam
gone
tamaḥ
to darkness
yathā tarema duṣpāraṁ
yathā
so that
tarema
we can cross
duṣpāram
very difficult to cross
prajayā tad vidhehi naḥ
prajayā
by getting a son
tat
that
vidhehi
kindly do
naḥ
for us.
Therefore, O great sage, please save me and my forefathers, who are descending to the darkness of hell because I have no progeny. Kindly do something so that I may have a son to deliver us from hellish conditions.
Purport
According to Vedic civilization, one gets married simply to have a son, who is needed to offer oblations to his forefathers. King Citraketu responsibly desired to beget a child so that he and his forefathers might be delivered from the darkest regions. He was concerned with how to get piṇḍa, oblations, in the next life, not only for himself but also for his forefathers. Therefore he requested Aṅgirā Ṛṣi to favor him by doing something that could help him get a son.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O great sage! Therefore, please save me and my forefathers, who are descending to the darkness of hell. Kindly do something so that I may have a son to deliver us from hellish conditions.
I have attained hell along with my ancestors. Do something so that I can surpass hell by having a son.
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī saiditi—thusarthitaḥ—being requestedsaḥ—he (Aṅgirā Ṛṣi)bhagavān—the most powerfulkṛpāluḥ—being very mercifulbrahmaṇaḥ—of Lord Brahmāsutaḥ—a son (born of Lord Brahmā’s mind)śrapayitvā—after causing to cookcarum—a specific oblation of sweetricetvāṣṭram—meant for the demigod known as Tvaṣṭātvaṣṭāram—Tvaṣṭāayajat—he worshipedvibhuḥ—the great sage.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
ity arthitaḥ sa bhagavān
iti
thus
arthitaḥ
being requested
saḥ
he (Aṅgirā Ṛṣi)
bhagavān
the most powerful
kṛpālur brahmaṇaḥ sutaḥ
kṛpāluḥ
being very merciful
brahmaṇaḥ
of Lord Brahmā
sutaḥ
a son (born of Lord Brahmā’s mind)
śrapayitvā caruṁ tvāṣṭraṁ
śrapayitvā
after causing to cook
carum
a specific oblation of sweetrice
tvāṣṭram
meant for the demigod known as Tvaṣṭā
tvaṣṭāram ayajad vibhuḥ
tvaṣṭāram
Tvaṣṭā
ayajat
he worshiped
vibhuḥ
the great sage.
In response to the request of Mahārāja Citraketu, Aṅgirā Ṛṣi, who was born of Lord Brahmā’s mind, was very merciful toward him. Because the sage was a greatly powerful personality, he performed a sacrifice by offering oblations of sweetrice to Tvaṣṭā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śukadeva Gosvāmī said: In response to the request of Mahārāja Citraketu, the merciful sage, who was born of Lord Brahmā's mind, performed a Tvaṣtṛ sacrifice for the devatā Tvāṣtā, after cooking a rice offering.
Tvāṣṭram means “for the devatā Tvaṣṭṛ.”
jyeṣṭhā—the seniorśreṣṭhā—the most perfectca—andyā—she whorājṣaḥ—of the Kingmahiṣīṇām—among all the queensca—alsobhārata—O Mahārāja Parīkṣit, the best of the Bhāratasnāmnā—by namekṛtadyutiḥ—Kṛtadyutitasyai—unto heryajṣa—of the sacrificeucchiṣṭam—the remnants of foodadāt—delivereddvijaḥ—the great sage (Aṅgirā).
Blended reading (Sanskrit + English inline)
jyeṣṭhā śreṣṭhā ca yā rājṣo
jyeṣṭhā
the senior
śreṣṭhā
the most perfect
ca
and
yā
she who
rājṣaḥ
of the King
mahiṣīṇāṁ ca bhārata
mahiṣīṇām
among all the queens
ca
also
bhārata
O Mahārāja Parīkṣit, the best of the Bhāratas
nāmnā kṛtadyutis tasyai
nāmnā
by name
kṛtadyutiḥ
Kṛtadyuti
tasyai
unto her
yajṣocchiṣṭam adād dvijaḥ
yajṣa
of the sacrifice
ucchiṣṭam
the remnants of food
adāt
delivered
dvijaḥ
the great sage (Aṅgirā).
O Parīkṣit Mahārāja, best of the Bhāratas, the remnants of the food offered in the yajṣa were given by the great sage Aṅgirā to the first and most perfect among Citraketu’s millions of queens, whose name was Kṛtadyuti.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O best of the Bhāratas! Aṅgirā gave the remnants of the food offered in the sacrifice to the most charming among Citraketu's millions of queens, named Kṛtadyuti, who he had married first.
He gave the cooked rice to the queen he had first married and who was best in charm.
atha—thereafterāha—saidnṛpatim—unto the Kingrājan—O King Citraketubhavitā—there will beekaḥ—onetava—yourātmajaḥ—sonharṣa-śoka—jubilation and lamentationpradaḥ—who will givetubhyam—unto youiti—thusbrahma-sutaḥ—Aṅgirā Ṛṣi, the son of Lord Brahmāyayau—left.
Blended reading (Sanskrit + English inline)
athāha nṛpatiṁ rājan
atha
thereafter
āha
said
nṛpatim
unto the King
rājan
O King Citraketu
bhavitaikas tavātmajaḥ
bhavitā
there will be
ekaḥ
one
tava
your
ātmajaḥ
son
harṣa-śoka-pradas tubhyam
harṣa-śoka
jubilation and lamentation
pradaḥ
who will give
tubhyam
unto you
iti brahma-suto yayau
iti
thus
brahma-sutaḥ
Aṅgirā Ṛṣi, the son of Lord Brahmā
yayau
left.
Thereafter, the great sage told the King, “O great King, now you will have a son who will be the cause of both jubilation and lamentation.” The sage then left, without waiting for Citraketu’s response.
Purport
The word harṣa means “jubilation,” and śoka means “lamentation.” The King was overwhelmed with joy when he understood that he would have a son. Because of his great jubilation, he could not actually understand the statement of the sage Aṅgirā. He accepted it to mean that there would certainly be jubilation because of the birth of his future son, but that he would be the King’s only son and, being very proud of his great wealth and empire, would not be very obedient to his father. Thus the King was satisfied, thinking, “Let there be a son. It does not matter if he is not very obedient.” In Bengal there is a proverb that instead of having no maternal uncle, it is better to have a maternal uncle who is blind. The King accepted this philosophy, thinking that a disobedient son would be better than no son at all. The great sage Cāṇakya Paṇḍita says:
ko ’rthaḥ putreṇa jātena yo na vidvān na dhārmikaḥ kāṇena cakṣuṣā kiṁ vā cakṣuḥ pīḍaiva kevalam
“What is the use of a son who is neither a learned scholar nor a devotee? Such a son is like a blind, diseased eye, which always causes suffering.” Nevertheless, the material world is so polluted that one wants to have a son even though he is useless. This attitude was represented in the history of King Citraketu.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Thereafter, the great sage told the King, "O great King, now you will have a son who will be the cause of both jubilation and lamentation." The sage then left.
The sage thought, “Why should I tell him now how his son will be cause of joy and sorrow? The King will know this at the birth and death of the child. But it is necessary to say unwelcome words now, when in the future the King reproaches me.” Without telling the truth clearly, he left. The King thought, “Because my son will have many good qualities he will give joy. Because I will not be able to control him, since he will have more power than me, he will bring grief. Let that be. I will tolerate that grief.” Thus the King became happy.
sā—sheapi—eventat-prāśanāt—by eating the remnants of food from the great sacrificeeva—indeedcitraketoḥ—from King Citraketuadhārayat—boregarbham—pregnancykṛtadyutiḥ—Queen Kṛtadyutidevī—the goddesskṛttikā—Kṛttikāagneḥ—from Agniiva—asātma-jam—a son.
Blended reading (Sanskrit + English inline)
sāpi tat-prāśanād eva
sā
she
api
even
tat-prāśanāt
by eating the remnants of food from the great sacrifice
eva
indeed
citraketor adhārayat
citraketoḥ
from King Citraketu
adhārayat
bore
garbhaṁ kṛtadyutir devī
garbham
pregnancy
kṛtadyutiḥ
Queen Kṛtadyuti
devī
the goddess
kṛttikāgner ivātmajam
kṛttikā
Kṛttikā
agneḥ
from Agni
iva
as
ātma-jam
a son.
As Kṛttikādevī, after receiving the semen of Lord Śiva from Agni, conceived a child named Skanda [Kārttikeya], Kṛtadyuti, having received semen from Citraketu, became pregnant after eating remnants of food from the yajṣa performed by Aṅgirā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
As the Kṛttikās, through Agni, had a child named Skanda, Kṛtadyuti, through Citraketu, became pregnant after eating remnants of food from the sacrifice.
The Kṛttikās had a son through Agni. [Note: The Kṛttikās were only the mothers of Skanda only because they first gave him breast milk. Agni was the father only because he preserved Śiva’s semen for many years. ]
tasyāḥ—heranudinam—day after daygarbhaḥ—embryośukla-pakṣe—during the fortnight of the waxing mooniva—likeuḍupaḥ—the moonvavṛdhe—gradually developedśūrasena-īśa—of the King of Śūrasenatejasā—by the semenśanakaiḥ—little by littlenṛpa—O King Parīkṣit.
Blended reading (Sanskrit + English inline)
tasyā anudinaṁ garbhaḥ
tasyāḥ
her
anudinam
day after day
garbhaḥ
embryo
śukla-pakṣa ivoḍupaḥ
śukla-pakṣe
during the fortnight of the waxing moon
iva
like
uḍupaḥ
the moon
vavṛdhe śūraseneśa-
vavṛdhe
gradually developed
śūrasena-īśa
of the King of Śūrasena
tejasā śanakair nṛpa
tejasā
by the semen
śanakaiḥ
little by little
nṛpa
O King Parīkṣit.
After receiving semen from Mahārāja Citraketu, the King of Śūrasena, Queen Kṛtadyuti gradually developed in her pregnancy, O King Parīkṣit, just as the moon develops during the bright fortnight.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King! After receiving semen from Citraketu, the King of Śūrasena, Kṛtadyuti gradually developed in her pregnancy, just as the moon develops during the bright fortnight.
atha—thereafterkāle upāvṛtte—in due course of timekumāraḥ—the sonsamajāyata—took birthjanayan—creatingśūrasenānām—of the inhabitants of Śūrasenaśṛṇvatām—hearingparamām—the highestmudam—delight.
Blended reading (Sanskrit + English inline)
atha kāla upāvṛtte
atha
thereafter
kāle upāvṛtte
in due course of time
kumāraḥ samajāyata
kumāraḥ
the son
samajāyata
took birth
janayan śūrasenānāṁ
janayan
creating
śūrasenānām
of the inhabitants of Śūrasena
śṛṇvatāṁ paramāṁ mudam
śṛṇvatām
hearing
paramām
the highest
mudam
delight.
Thereafter, in due course of time, a son was born to the King. Hearing news of this, all the inhabitants of the state of Śūrasena were extremely pleased.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Thereafter, in due course of time, a son was born to the King. Hearing news of this, all the inhabitants of the state of Śūrasena were extremely pleased.
hṛṣṭaḥ—very happyrājā—the Kingkumārasya—of his newly born sonsnātaḥ—having bathedśuciḥ—being purifiedalaṅkṛtaḥ—being decorated with ornamentsvācayitvā—having caused to be spokenāśiṣaḥ—words of benedictionvipraiḥ—by learned brāhmaṇaskārayām āsa—caused to be performedjātakam—the birth ceremony.
Blended reading (Sanskrit + English inline)
hṛṣṭo rājā kumārasya
hṛṣṭaḥ
very happy
rājā
the King
kumārasya
of his newly born son
snātaḥ śucir alaṅkṛtaḥ
snātaḥ
having bathed
śuciḥ
being purified
alaṅkṛtaḥ
being decorated with ornaments
vācayitvāśiṣo vipraiḥ
vācayitvā
having caused to be spoken
āśiṣaḥ
words of benediction
vipraiḥ
by learned brāhmaṇas
kārayām āsa jātakam
kārayām āsa
caused to be performed
jātakam
the birth ceremony.
King Citraketu was especially pleased. After purifying himself by bathing and by decorating himself with ornaments, he engaged learned brāhmaṇas in offering benedictions to the child and performing the birth ceremony.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Joyful Citraketu, after bathing and by decorating himself with ornaments, engaged brāhmaṇas in offering benedictions to the child and performing the birth ceremony.
tebhyaḥ—unto them (the learned brāhmaṇas)hiraṇyam—goldrajatam—silvervāsāṁsi—garmentsābharaṇāni—ornamentsca—alsogrāmān—villageshayān—horsesgajān—elephantsprādāt—gave in charitydhenūnām—of cowsarbudāni—groups of one hundred millionṣaṭ—six.
Blended reading (Sanskrit + English inline)
tebhyo hiraṇyaṁ rajataṁ
tebhyaḥ
unto them (the learned brāhmaṇas)
hiraṇyam
gold
rajatam
silver
vāsāṁsy ābharaṇāni ca
vāsāṁsi
garments
ābharaṇāni
ornaments
ca
also
grāmān hayān gajān prādād
grāmān
villages
hayān
horses
gajān
elephants
prādāt
gave in charity
dhenūnām arbudāni ṣaṭ
dhenūnām
of cows
arbudāni
groups of one hundred million
ṣaṭ
six.
Unto the brāhmaṇas who took part in the ritualistic ceremony the King gave charity of gold, silver, garments, ornaments, villages, horses and elephants, as well as sixty crores of cows [six hundred million cows].
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The King gave charity of gold, silver, garments, ornaments, villages, horses and elephants, as well as six hundred million cows to the brāhmaṇas
vavarṣa—showered, gave in charitykāmān—all desirable thingsanyeṣām—of othersparjanyaḥ—a cloudiva—likedehinām—of all living entitiesdhanyam—with the desire for an increase of opulenceyaśasyam—an increase of reputationāyuṣyam—and an increase of the duration of lifekumārasya—of the newly born childmahā-manāḥ—the beneficent King Citraketu.
Blended reading (Sanskrit + English inline)
vavarṣa kāmān anyeṣāṁ
vavarṣa
showered, gave in charity
kāmān
all desirable things
anyeṣām
of others
parjanya iva dehinām
parjanyaḥ
a cloud
iva
like
dehinām
of all living entities
dhanyaṁ yaśasyam āyuṣyaṁ
dhanyam
with the desire for an increase of opulence
yaśasyam
an increase of reputation
āyuṣyam
and an increase of the duration of life
kumārasya mahā-manāḥ
kumārasya
of the newly born child
mahā-manāḥ
the beneficent King Citraketu.
As a cloud indiscriminately pours water on the earth, the beneficent King Citraketu, to increase the reputation, opulence and longevity of his son, distributed like rainfall all desirable things to everyone.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
As a cloud indiscriminately pours water on the earth, the generous King Citraketu, to increase the reputation and longevity of his son, distributed most valuable items to other citizens like rainfall.
The King gave most valuable things (dhanyam), rather than worthless things, to other persons, since he was very generous (mahāmanā).
kṛcchra—with great difficultylabdhe—gainedatha—thereafterrāja-ṛṣeḥ—of the pious King Citraketutanaye—for the sonanudinam—day after daypituḥ—of the fatheryathā—exactly asniḥsvasya—of a poor mankṛcchra-āpte—gained after great difficultydhane—for richessnehaḥ—affectionanvavardhata—increased.
Blended reading (Sanskrit + English inline)
kṛcchra-labdhe ’tha rājarṣes
kṛcchra
with great difficulty
labdhe
gained
tanaye ’nudinaṁ pituḥ
yathā niḥsvasya kṛcchrāpte
atha
thereafter
rāja-ṛṣeḥ
of the pious King Citraketu
dhane sneho ’nvavardhata
tanaye
for the son
anudinam
day after day
pituḥ
of the father
yathā
exactly as
niḥsvasya
of a poor man
kṛcchra-āpte
gained after great difficulty
dhane
for riches
snehaḥ
affection
anvavardhata
increased.
When a poor man gets some money after great difficulty, his affection for the money increases daily. Similarly, when King Citraketu, after great difficulty, received a son, his affection for the son increased day after day.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When a poor man obtains money after great difficulty, his affection for the money increases daily. Similarly, when King Citraketu, after great difficulty, received a son, his affection for the son increased day after day.
mātuḥ—of the mothertu—alsoatitarām—excessivelyputre—for the sonsnehaḥ—affectionmoha—out of ignorancesamudbhavaḥ—producedkṛtadyuteḥ—of Kṛtadyutisapatnīnām—of the co-wivesprajā-kāma—of a desire to have sonsjvaraḥ—a feverabhavat—there was.
Blended reading (Sanskrit + English inline)
mātus tv atitarāṁ putre
mātuḥ
of the mother
tu
also
atitarām
excessively
putre
for the son
sneho moha-samudbhavaḥ
snehaḥ
affection
moha
out of ignorance
samudbhavaḥ
produced
kṛtadyuteḥ sapatnīnāṁ
kṛtadyuteḥ
of Kṛtadyuti
sapatnīnām
of the co-wives
prajā-kāma-jvaro ’bhavat
prajā-kāma
of a desire to have sons
jvaraḥ
a fever
abhavat
there was.
The mother’s attraction and attention to the son, like that of the child’s father, excessively increased. The other wives, seeing Kṛtadyuti’s son, were very much agitated, as if by high fevers, with a desire to have sons.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The mother developed extreme affection for her son out of illusion. The other wives developed a feverish desire to have sons.
The other wives developed a painful desire for a son.
citraketoḥ—of King Citraketuatiprītiḥ—excessive attractionyathā—just asdāre—unto the wifeprajā-vati—who begot a sonna—nottathā—like thatanyeṣu—unto the otherssaṣjajṣe—arosebālam—the sonlālayataḥ—taking care ofanvaham—constantly.
Blended reading (Sanskrit + English inline)
citraketor atiprītir
citraketoḥ
of King Citraketu
atiprītiḥ
excessive attraction
yathā dāre prajāvati
yathā
just as
dāre
unto the wife
prajā-vati
who begot a son
na tathānyeṣu saṣjajṣe
na
not
tathā
like that
anyeṣu
unto the others
saṣjajṣe
arose
bālaṁ lālayato ’nvaham
bālam
the son
lālayataḥ
taking care of
anvaham
constantly.
As King Citraketu fostered his son very carefully, his affection for Queen Kṛtadyuti increased, but gradually he lost affection for the other wives, who had no sons.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
As King Citraketu fostered his son very carefully, his affection for Queen Kṛtadyuti who bore the son increased, and gradually he lost affection for the other wives.
tāḥ—they (the queens who did not have sons)paryatapyan—lamentedātmānam—themselvesgarhayantyaḥ—condemningabhyasūyayā—out of envyānapatyena—due to being without sonsduḥkhena—by unhappinessrājṣaḥ—of the Kingca—alsoanādareṇa—due to negligenceca—also.
Blended reading (Sanskrit + English inline)
tāḥ paryatapyann ātmānaṁ
tāḥ
they (the queens who did not have sons)
paryatapyan
lamented
ātmānam
themselves
garhayantyo ’bhyasūyayā
garhayantyaḥ
condemning
abhyasūyayā
out of envy
ānapatyena duḥkhena
ānapatyena
due to being without sons
duḥkhena
by unhappiness
rājṣaś cānādareṇa ca
rājṣaḥ
of the King
ca
also
anādareṇa
due to negligence
ca
also.
The other queens were extremely unhappy due to their being sonless. Because of the King’s negligence toward them, they condemned themselves in envy and lamented.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The other queens lamented and condemned themselves with hatred because of the distress of being sonless and because of the King’s neglect.
dhik—all condemnationaprajām—without a sonstriyam—upon a womanpāpām—full of sinful activitiespatyuḥ—by the husbandca—alsoa-gṛha-sammatām—who is not honored at homesu-prajābhiḥ—who have sonssapatnībhiḥ—by co-wivesdāsīm—a maidservantiva—exactly liketiraskṛtām—dishonored.
Blended reading (Sanskrit + English inline)
dhig aprajāṁ striyaṁ pāpāṁ
dhik
all condemnation
aprajām
without a son
striyam
upon a woman
pāpām
full of sinful activities
patyuś cāgṛha-sammatām
patyuḥ
by the husband
ca
also
a-gṛha-sammatām
who is not honored at home
suprajābhiḥ sapatnībhir
su-prajābhiḥ
who have sons
sapatnībhiḥ
by co-wives
dāsīm iva tiraskṛtām
dāsīm
a maidservant
iva
exactly like
tiraskṛtām
dishonored.
A wife who has no sons is neglected at home by her husband and dishonored by her co-wives exactly like a maidservant. Certainly such a woman is condemned in every respect because of her sinful life.
“A person who has no mother at home and whose wife does not speak sweetly should go to the forest. For such a person, living at home and living in the forest are equal.” Similarly, for a woman who has no son, who is not cared for by her husband and whose co-wives neglect her, treating her like a maidservant, to go to the forest is better than to remain at home.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
A wife who has no sons is considered by her husband to be fit for sending off to the forest and is criticized like a maidservant by her co-wives who have children. Certainly such a woman is condemned as sinful.
The sonless wife is seen by the husband as worthy of sending to live in the forest.
dāsīnām—of the maidservantskaḥ—whatnu—indeedsantāpaḥ—lamentationsvāminaḥ—unto the husbandparicaryayā—by rendering serviceabhīkṣṇam—constantlylabdha-mānānām—honoreddāsyāḥ—of the maidservantdāsī iva—like a maidservantdurbhagāḥ—most unfortunate.
Blended reading (Sanskrit + English inline)
dāsīnāṁ ko nu santāpaḥ
dāsīnām
of the maidservants
kaḥ
what
nu
indeed
santāpaḥ
lamentation
svāminaḥ paricaryayā
svāminaḥ
unto the husband
paricaryayā
by rendering service
abhīkṣṇaṁ labdha-mānānāṁ
abhīkṣṇam
constantly
labdha-mānānām
honored
dāsyā dāsīva durbhagāḥ
dāsyāḥ
of the maidservant
dāsī iva
like a maidservant
durbhagāḥ
most unfortunate.
Even maidservants who are constantly engaged in rendering service to the husband are honored by the husband, and thus they have nothing for which to lament. Our position, however, is that we are maidservants of the maidservant. Therefore we are most unfortunate.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Why should maids who serve the master lament, since they gain respect of the master? But we are most unfortunate because we are simply maids of the maidservant.
We are unfortunate like the servant of a maidservant who is unfortunate.
evam—thussandahyamānānām—of the queens, who were constantly burning in lamentationsapatnyāḥ—of the co-wife Kṛtadyutiputra-sampadā—due to the opulence of a sonrājṣaḥ—by the Kingasammata-vṛttīnām—not being very much favoredvidveṣaḥ—envybalavān—very strongabhūt—became.
Blended reading (Sanskrit + English inline)
evaṁ sandahyamānānāṁ
evam
thus
sandahyamānānām
of the queens, who were constantly burning in lamentation
sapatnyāḥ putra-sampadā
sapatnyāḥ
of the co-wife Kṛtadyuti
putra-sampadā
due to the opulence of a son
rājṣo ’sammata-vṛttīnāṁ
rājṣaḥ
by the King
asammata-vṛttīnām
not being very much favored
vidveṣo balavān abhūt
vidveṣaḥ
envy
balavān
very strong
abhūt
became.
Śrī Śukadeva Gosvāmī continued: Being neglected by their husband and seeing Kṛtadyuti’s opulence in possessing a son, Kṛtadyuti’s co-wives always burned in envy, which became extremely strong.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Being neglected by their husband and envious of Kṛtadyuti's wealth in possessing a son, Kṛtadyuti's co-wives developed strong hatred.
The co-wives had the quality of being disrespected by the King (asammata-vṛttīnāṁ).
vidveṣa-naṣṭa-matayaḥ—whose intelligence was lost in envystriyaḥ—the womendāruṇa-cetasaḥ—being very hardheartedgaram—poisondaduḥ—administeredkumārāya—unto the boydurmarṣāḥ—being intolerantnṛpatim—the Kingprati—upon.
Blended reading (Sanskrit + English inline)
vidveṣa-naṣṭa-matayaḥ
vidveṣa-naṣṭa-matayaḥ
whose intelligence was lost in envy
striyaḥ
the women
striyo dāruṇa-cetasaḥ
dāruṇa-cetasaḥ
being very hardhearted
garaṁ daduḥ kumārāya
garam
poison
daduḥ
administered
kumārāya
unto the boy
durmarṣā nṛpatiṁ prati
durmarṣāḥ
being intolerant
nṛpatim
the King
prati
upon.
As their envy increased, they lost their intelligence. Being extremely hardhearted and unable to tolerate the King’s neglect, they finally administered poison to the son.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Losing discretion because of hatred and being intolerant of the King, those cruel women gave poison to the young child
Durmarṣāḥ means intolerant.
Unaware of the poison administered by her co-wives, Queen Kṛtadyuti walked within the house, thinking that her son was sleeping deeply. She did not understand that he was dead.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Unaware of the sinful act of her co-wives, Queen Kṛtadyuti walked about in the house, looking at her son, thinking that he was sleeping.
śayānam—lying downsu-ciram—for a long timebālam—the sonupadhārya—thinkingmanīṣiṇī—very intelligentputram—the sonānaya—bringme—unto mebhadre—O gentle frienditi—thusdhātrīm—unto the nurseacodayat—gave the order.
Blended reading (Sanskrit + English inline)
śayānaṁ suciraṁ bālam
śayānam
lying down
su-ciram
for a long time
bālam
the son
upadhārya manīṣiṇī
upadhārya
thinking
manīṣiṇī
very intelligent
putram ānaya me bhadre
putram
the son
ānaya
bring
me
unto me
bhadre
O gentle friend
iti dhātrīm acodayat
iti
thus
dhātrīm
unto the nurse
acodayat
gave the order.
Thinking that her child had been sleeping for a long time, Queen Kṛtadyuti, who was certainly very intelligent, ordered the nurse, “My dear friend, please bring my son here.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Thinking that her child had been sleeping for a long time, the intelligent Queen ordered the nurse, "My dear friend, please bring my son here."
sā—she (the maidservant)śayānam—lying downupavrajya—going todṛṣṭvā—seeingca—alsouttāra-locanam—his eyes turned upward (as are those of a dead body)prāṇa-indriya-ātmabhiḥ—by the life force, senses and mindtyaktam—abandonedhatā asmi—now I am doomediti—thusapatat—fell downbhuvi—on the ground.
Blended reading (Sanskrit + English inline)
sā śayānam upavrajya
sā
she (the maidservant)
śayānam
lying down
upavrajya
going to
dṛṣṭvā cottāra-locanam
dṛṣṭvā
seeing
ca
also
uttāra-locanam
his eyes turned upward (as are those of a dead body)
prāṇendriyātmabhis tyaktaṁ
prāṇa-indriya-ātmabhiḥ
by the life force, senses and mind
tyaktam
abandoned
hatāsmīty apatad bhuvi
hatā asmi
now I am doomed
iti
thus
apatat
fell down
bhuvi
on the ground.
When the maidservant approached the child, who was lying down, she saw that his eyes were turned upward. There were no signs of life, all his senses having stopped, and she could understand that the child was dead. Seeing this, she immediately cried, “Now I am doomed,” and fell to the ground.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When the maidservant approached the child, who was lying down, she saw that the child had his eyes turned upward and was without life, senses or mental functions. Seeing this, she immediately cried, "Now I am doomed," and fell to the ground.
tasyāḥ—of her (the maidservant)tadā—at that timeākarṇya—hearingbhṛśa-āturam—highly regretful and agitatedsvaram—voiceghnantyāḥ—strikingkarābhyām—with the handsuraḥ—the chestuccakaiḥ—loudlyapi—alsopraviśya—enteringrājṣī—the Queentvarayā—hastilyātmaja-antikam—near her sondadarśa—she sawbālam—the childsahasā—suddenlymṛtam—deadsutam—son.
Blended reading (Sanskrit + English inline)
tasyās tadākarṇya bhṛśāturaṁ svaraṁ
tasyāḥ
of her (the maidservant)
tadā
at that time
ākarṇya
hearing
bhṛśa-āturam
highly regretful and agitated
svaram
voice
ghnantyāḥ karābhyām ura uccakair api
ghnantyāḥ
striking
karābhyām
with the hands
uraḥ
the chest
uccakaiḥ
loudly
api
also
praviśya rājṣī tvarayātmajāntikaṁ
praviśya
entering
rājṣī
the Queen
tvarayā
hastily
ātmaja-antikam
near her son
dadarśa bālaṁ sahasā mṛtaṁ sutam
dadarśa
she saw
bālam
the child
sahasā
suddenly
mṛtam
dead
sutam
son.
In great agitation, the maidservant struck her breast with both hands and cried loudly in regretful words. Hearing her loud voice, the Queen immediately came, and when she approached her son, she saw that he was suddenly dead.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
In great agitation, the maidservant struck her breast with both hands and cried loudly in regretful words. Hearing her loud voice, the Queen immediately came to her son and saw that the young boy had suddenly died.
She saw that her son who was very young was dead.
papāta—fell downbhūmau—on the groundparivṛddhayā—highly increasedśucā—out of lamentationmumoha—she became unconsciousvibhraṣṭa—scatteredśiroruha—hairambarā—and dress.
Blended reading (Sanskrit + English inline)
papāta bhūmau parivṛddhayā śucā
papāta
fell down
bhūmau
on the ground
parivṛddhayā
highly increased
śucā
out of lamentation
mumoha vibhraṣṭa-śiroruhāmbarā
mumoha
she became unconscious
vibhraṣṭa
scattered
śiroruha
hair
ambarā
and dress.
In great lamentation, her hair and dress in disarray, the Queen fell to the ground unconscious.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
In great lamentation, her hair and dress in disarray, the Queen fell to the ground unconscious.
tataḥ—thereafternṛpa—O Kingantaḥpura-vartinaḥ—the inhabitants of the palacejanāḥ—all the peoplenarāḥ—the menca—andnāryaḥ—the womenca—alsoniśamya—hearingrodanam—loud cryingāgatya—comingtulya-vyasanāḥ—being equally aggrievedsu-duḥkhitāḥ—very greatly lamentingtāḥ—theyca—andvyalīkam—pretentiouslyruruduḥ—criedkṛta-āgasaḥ—who had committed the offense (by giving the poison).
Blended reading (Sanskrit + English inline)
tato nṛpāntaḥpura-vartino janā
tataḥ
thereafter
nṛpa
O King
antaḥpura-vartinaḥ
the inhabitants of the palace
janāḥ
all the people
narāś ca nāryaś ca niśamya rodanam
narāḥ
the men
ca
and
nāryaḥ
the women
ca
also
niśamya
hearing
rodanam
loud crying
āgatya tulya-vyasanāḥ suduḥkhitās
āgatya
coming
tulya-vyasanāḥ
being equally aggrieved
su-duḥkhitāḥ
very greatly lamenting
tāḥ
they
tāś ca vyalīkaṁ ruruduḥ kṛtāgasaḥ
ca
and
vyalīkam
pretentiously
ruruduḥ
cried
kṛta-āgasaḥ
who had committed the offense (by giving the poison).
O King Parīkṣit, hearing the loud crying, all the inhabitants of the palace came, both men and women. Being equally aggrieved, they also began to cry. The queens who had administered the poison also cried pretentiously, knowing full well their offense.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King Parīkṣit! Hearing the loud crying, all the inhabitants of the palace came, both men and women. Being equally aggrieved, they also began to cry. The queens who had administered the poison also cried pretentiously.
Tāś ca means the other queens.
śrutvā—hearingmṛtam—deadputram—the sonalakṣita-antakam—the cause of death being unknownvinaṣṭa-dṛṣṭiḥ—unable to see properlyprapatan—constantly falling downskhalan—slippingpathi—on the roadsneha-anubandha—because of affectionedhitayā—increasingśucā—by lamentationbhṛśam—greatlyvimūrcchitaḥ—becoming unconsciousanuprakṛtiḥ—followed by ministers and other officersdvijaiḥ—by learned brāhmaṇasvṛtaḥ—surroundedpapāta—fell downbālasya—of the boysaḥ—he (the King)pāda-mūle—at the feetmṛtasya—of the dead bodyvisrasta—scatteredśiroruha—hairambaraḥ—and dressdīrgham—longśvasan—breathingbāṣpa-kalā-uparodhataḥ—due to crying with tearful eyesniruddha-kaṇṭhaḥ—having a choked voicena—notśaśāka—was ablebhāṣitum—to speak.
Blended reading (Sanskrit + English inline)
śrutvā mṛtaṁ putram alakṣitāntakaṁ
śrutvā
hearing
mṛtam
dead
putram
the son
alakṣita-antakam
the cause of death being unknown
vinaṣṭa-dṛṣṭiḥ prapatan skhalan pathi
vinaṣṭa-dṛṣṭiḥ
unable to see properly
prapatan
constantly falling down
skhalan
slipping
pathi
on the road
snehānubandhaidhitayā śucā bhṛśaṁ
sneha-anubandha
because of affection
edhitayā
increasing
śucā
by lamentation
bhṛśam
greatly
vimūrcchito ’nuprakṛtir dvijair vṛtaḥ
vimūrcchitaḥ
becoming unconscious
papāta bālasya sa pāda-mūle
mṛtasya visrasta-śiroruhāmbaraḥ
dīrghaṁ śvasan bāṣpa-kaloparodhato
anuprakṛtiḥ
followed by ministers and other officers
dvijaiḥ
by learned brāhmaṇas
vṛtaḥ
surrounded
papāta
fell down
bālasya
of the boy
niruddha-kaṇṭho na śaśāka bhāṣitum
saḥ
he (the King)
pāda-mūle
at the feet
mṛtasya
of the dead body
visrasta
scattered
śiroruha
hair
ambaraḥ
and dress
dīrgham
long
śvasan
breathing
bāṣpa-kalā-uparodhataḥ
due to crying with tearful eyes
niruddha-kaṇṭhaḥ
having a choked voice
na
not
śaśāka
was able
bhāṣitum
to speak.
When King Citraketu heard of his son’s death from unknown causes, he became almost blind. Because of his great affection for his son, his lamentation grew like a blazing fire, and as he went to see the dead child, he kept slipping and falling on the ground. Surrounded by his ministers and other officers and the learned brāhmaṇas present, the King approached and fell unconscious at the child’s feet, his hair and dress scattered. When the King, breathing heavily, regained consciousness, his eyes were tearful, and he could not speak.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When King Citraketu heard of his son's death from unknown causes, he became almost blind. Because of his great affection for his son, his lamentation grew like a blazing fire. He kept slipping and falling on the ground. Surrounded by his ministers and brāhmaṇas, the King approached and fell at the child's feet, his hair and dress scattered. The King, breathing heavily, with tearful eyes and choked voice, could not speak.
The child had died of unknown cause (alakṣitāntakam). Anuprakṛtiḥ means ministers and friends. Surrounded by ministers and brāhmaṇas he fell down. They also fell down.
patim—the husbandnirīkṣya—by seeinguru—greatlyśuca—with lamentationarpitam—painedtadā—at that timemṛtam—deadca—andbālam—the childsutam—the soneka-santatim—the only son in the familyjanasya—of all the other people gathered thererājṣī—the Queenprakṛteḥ ca—as well as of the officers and ministershṛt-rujam—the pains within the core of the heartsatī dadhānā—increasingvilalāpa—lamentedcitradhā—in varieties of ways.
Blended reading (Sanskrit + English inline)
patiṁ nirīkṣyoru-śucārpitaṁ tadā
patim
the husband
nirīkṣya
by seeing
uru
greatly
śuca
with lamentation
arpitam
pained
tadā
at that time
mṛtaṁ ca bālaṁ sutam eka-santatim
mṛtam
dead
ca
and
bālam
the child
sutam
the son
eka-santatim
the only son in the family
janasya rājṣī prakṛteś ca hṛd-rujaṁ
janasya
of all the other people gathered there
rājṣī
the Queen
prakṛteḥ ca
as well as of the officers and ministers
hṛt-rujam
the pains within the core of the heart
satī dadhānā vilalāpa citradhā
satī dadhānā
increasing
vilalāpa
lamented
citradhā
in varieties of ways.
When the Queen saw her husband, King Citraketu, merged in great lamentation and saw the dead child, who was the only son in the family, she lamented in various ways. This increased the pain in the cores of the hearts of all the inhabitants of the palace, the ministers and all the brāhmaṇas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When the Queen saw her husband merged in great lamentation and saw the dead child, who was the only son in the family, she lamented in various ways. This increased the pain in the cores of the hearts of all the inhabitants of the palace, the ministers and all the brāhmaṇas.
The one son was the continuation of the family line. She nourished the pain in the hearts of the ministers.
stana-dvayam—her two breastskuṅkuma—with kuṅkuma powder (which is generally sprayed on the breasts of women)paṅka—ointmentmaṇḍitam—decoratedniṣiṣcatī—moisteningsa-aṣjana—mixed with the eye ointmentbāṣpa—of tearsbindubhiḥ—by dropsvikīrya—scatteringkeśān—hairvigalat—was falling downsrajaḥ—on which the flower garlandsutam—for her sonśuśoca—lamentedcitram—variegatedkurarī iva—like a kurarī birdsu-svaram—in a very sweet voice.
Blended reading (Sanskrit + English inline)
stana-dvayaṁ kuṅkuma-paṅka-maṇḍitaṁ
stana-dvayam
her two breasts
kuṅkuma
with kuṅkuma powder (which is generally sprayed on the breasts of women)
paṅka
ointment
maṇḍitam
decorated
niṣiṣcatī sāṣjana-bāṣpa-bindubhiḥ
niṣiṣcatī
moistening
sa-aṣjana
mixed with the eye ointment
bāṣpa
of tears
bindubhiḥ
by drops
vikīrya keśān vigalat-srajaḥ sutaṁ
vikīrya
scattering
keśān
hair
vigalat
was falling down
srajaḥ
on which the flower garland
sutam
for her son
śuśoca citraṁ kurarīva susvaram
śuśoca
lamented
citram
variegated
kurarī iva
like a kurarī bird
su-svaram
in a very sweet voice.
The garland of flowers decorating the Queen’s head fell, and her hair scattered. Falling tears melted the collyrium on her eyes and moistened her breasts, which were covered with kuṅkuma powder. As she lamented the loss of her son, her loud crying resembled the sweet sound of a kurarī bird.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The garland of flowers decorating the Queen's head fell off, and her hair became scattered. Falling tears smeared the collyrium on her eyes and moistened her breasts, which were covered with kuṅkuma powder. She lamented the loss of her son like a wailing kurarī bird.
aho—alas (in great lamentation)vidhātaḥ—O Providencetvam—Youatīva—very muchbāliśaḥ—inexperiencedyaḥ—whotu—indeedātma-sṛṣṭi—of Your own creationapratirūpam—just the oppositeīhase—You are performing and desiringpare—while the father or the eldernu—indeedjīvati—is livingaparasya—of one who was born lateryā—whichmṛtiḥ—deathviparyayaḥ—contradictorycet—iftvam—Youasi—aredhruvaḥ—indeedparaḥ—an enemy.
Blended reading (Sanskrit + English inline)
aho vidhātas tvam atīva bāliśo
aho
alas (in great lamentation)
vidhātaḥ
O Providence
tvam
You
atīva
very much
bāliśaḥ
inexperienced
yas tv ātma-sṛṣṭy-apratirūpam īhase
yaḥ
who
tu
indeed
ātma-sṛṣṭi
of Your own creation
apratirūpam
just the opposite
īhase
You are performing and desiring
pare nu jīvaty aparasya yā mṛtir
pare
while the father or the elder
nu
indeed
jīvati
is living
aparasya
of one who was born later
yā
which
mṛtiḥ
death
viparyayaś cet tvam asi dhruvaḥ paraḥ
viparyayaḥ
contradictory
cet
if
tvam
You
asi
are
dhruvaḥ
indeed
paraḥ
an enemy.
Alas, O Providence, O Creator, You are certainly inexperienced in creation, for during the lifetime of a father You have caused the death of his son, thus acting in opposition to Your creative laws. If You are determined to contradict these laws, You are certainly the enemy of living entities and are never merciful.
Purport
This is the way a conditioned soul condemns the supreme creator when he meets reverses. Sometimes he accuses the Supreme Personality of Godhead of being crooked because some people are happy and some are not. Here the Queen blames supreme providence for her son’s death. Following the creative laws, a father should die first and then his son. If the creative laws are changed according to the whims of providence, then providence certainly should not be considered merciful, but must be considered inimical to the created being. Actually it is not the creator, but the conditioned soul who is inexperienced. He does not know how the subtle laws of fruitive activity work, and without knowledge of these laws of nature, he ignorantly criticizes the Supreme Personality of Godhead.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O Creator! You are certainly inexperienced in creation, for during the lifetime of a father you have caused the death of his son, thus acting in opposition to your laws of creation. If you are determined to contradict these laws, you are certainly our enemy.
The cause of lamentation is the Lord. The cause of him doing this is his foolishness. She gives the Lord some advice for his own benefit, so that he will not do as he has done again. The Lord is inexperienced, childish, because he has made his own creation improperly (apratirūpam). “How is it improper?” While the elder lives, the child dies. There is a problem in the creation if the elders cannot create and the children die. If you think that now you will do everything in an opposite way during creation, then you are certainly our enemy (paraḥ). Doing what is wrong for you to do, you also show that you are inimical to us by making us suffer.
న హి క్రమశ్చేదిహ మృత్యుజన్మనో:
శరీరిణామస్తు తదాత్మకర్మభి: ।
య: స్నేహపాశో నిజసర్గవృద్ధయే
స్వయం కృతస్తే తమిమం వివృశ్చసి ॥ ౫౫ ॥
na hi kramaś ced iha mṛtyu-janmanoḥ
[na hi kramash ched iha mrityu-janmanoh]
śarīriṇām astu tad ātma-karmabhiḥ
[shareerinaam astu tad aatma-karmabhih]
yaḥ sneha-pāśo nija-sarga-vṛddhaye
[yah sneha-paasho nija-sarga-vriddhaye]
svayaṁ kṛtas te tam imaṁ vivṛścasi
[svayam kritas te tam imam vivrishchasi]
Word-for-word
na—nothi—indeedkramaḥ—chronological ordercet—ifiha—in this material worldmṛtyu—of deathjanmanoḥ—and of birthśarīriṇām—of the conditioned souls, who have accepted material bodiesastu—let it betat—thatātma-karmabhiḥ—by the results of one’s karma (fruitive activities)yaḥ—that whichsneha-pāśaḥ—bondage of affectionnija-sarga—Your own creationvṛddhaye—to increasesvayam—personallykṛtaḥ—madete—by Youtam—thatimam—thisvivṛścasi—you are cutting.
Blended reading (Sanskrit + English inline)
na hi kramaś ced iha mṛtyu-janmanoḥ
na
not
hi
indeed
kramaḥ
chronological order
cet
if
iha
in this material world
mṛtyu
of death
janmanoḥ
and of birth
śarīriṇām astu tad ātma-karmabhiḥ
śarīriṇām
of the conditioned souls, who have accepted material bodies
astu
let it be
tat
that
ātma-karmabhiḥ
by the results of one’s karma (fruitive activities)
yaḥ sneha-pāśo nija-sarga-vṛddhaye
yaḥ
that which
sneha-pāśaḥ
bondage of affection
nija-sarga
Your own creation
vṛddhaye
to increase
svayaṁ kṛtas te tam imaṁ vivṛścasi
svayam
personally
kṛtaḥ
made
te
by You
tam
that
imam
this
vivṛścasi
you are cutting.
My Lord, You may say that there is no law that a father must die in the lifetime of his son and that a son must be born in the lifetime of his father, since everyone lives and dies according to his own fruitive activity. However, if fruitive activity is so strong that birth and death depend upon it, there is no need of a controller, or God. Again, if You say that a controller is needed because the material energy does not have the power to act, one may answer that if the bonds of affection You have created are disturbed by fruitive action, no one will raise children with affection; instead, everyone will cruelly neglect his children. Since You have cut the bonds of affection that compel a parent to raise his child, You appear inexperienced and unintelligent.
Purport
As stated in the Brahma-saṁhitā, karmāṇi nirdahati kintu ca bhakti-bhājām: one who has taken to Kṛṣṇa consciousness, devotional service, is not affected by the results of karma. In this verse, karma has been stressed on the basis of karma-mīmāṁsā philosophy, which says that one must act according to his karma and that a supreme controller must give the results of karma. The subtle laws of karma, which are controlled by the Supreme, cannot be understood by ordinary conditioned souls. Therefore Kṛṣṇa says that one who can understand Him and how He is acting, controlling everything by subtle laws, immediately becomes freed by His grace. That is the statement of Brahma-saṁhitā ( karmāṇi nirdahati kintu ca bhakti-bhājām ). One should take to devotional service without reservations and surrender everything to the supreme will of the Lord. That will make one happy in this life and the next.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
If you say there is no rule that the son should not die while the father lives, then let birth and death happen by karma, but still, you have created bonds of affection for increasing your creation, and then you have cut those bonds and caused undue suffering.
“What is my offense, since I only give birth and death according to a jīva’s karma? There is no law that while the son lives, the father dies, or that after the father dies, the son should die, since it depends on karma.” Then let birth and death happen by karma, but then what action do you perform? “How can all this be accomplished by insentient karma, without my control?” True, it is accomplished by you. But you have created bonds of affection for increasing your creation, and you cut those bonds. Seeing such misery arising from affection, who will have affection for their children? And without affection of children, how will they survive? You are certainly a fool because of this fault in your creation. Or there is another meaning if the present tense stands for the imperative. “Affection is the cause of happiness and distress. Without affection let the children be born and let them die. Then there will be no happiness and distress.”
[tvam taata naarhasi cha maam kripanaam anaathaam]
tyaktuṁ vicakṣva pitaraṁ tava śoka-taptam
[tyaktum vichakshva pitaram tava shoka-taptam]
aṣjas tarema bhavatāpraja-dustaraṁ yad
[ashjas tarema bhavataapraja-dustaram yad]
dhvāntaṁ na yāhy akaruṇena yamena dūram
[dhvaantam na yaahy akarunena yamena dooram]
Word-for-word
tvam—youtāta—my dear sonna—notarhasi—oughtca—andmām—mekṛpaṇām—very pooranāthām—without a protectortyaktum—to give upvicakṣva—lookpitaram—at the fathertava—yourśoka-taptam—affected by so much lamentationaṣjaḥ—easilytarema—we can crossbhavatā—by youapraja-dustaram—very difficult to cross for one without a sonyat—whichdhvāntam—the kingdom of darknessna yāhi—do not go awayakaruṇena—mercilessyamena—with Yamarājadūram—any further.
Blended reading (Sanskrit + English inline)
tvaṁ tāta nārhasi ca māṁ kṛpaṇām anāthāṁ
tvam
you
tāta
my dear son
na
not
arhasi
ought
ca
and
mām
me
kṛpaṇām
very poor
anāthām
without a protector
tyaktuṁ vicakṣva pitaraṁ tava śoka-taptam
tyaktum
to give up
vicakṣva
look
pitaram
at the father
tava
your
śoka-taptam
affected by so much lamentation
aṣjas tarema bhavatāpraja-dustaraṁ yad
aṣjaḥ
easily
tarema
we can cross
bhavatā
by you
apraja-dustaram
very difficult to cross for one without a son
yat
which
dhvāntaṁ na yāhy akaruṇena yamena dūram
dhvāntam
the kingdom of darkness
na yāhi
do not go away
akaruṇena
merciless
yamena
with Yamarāja
dūram
any further.
My dear son, I am helpless and very much aggrieved. You should not give up my company. Just look at your lamenting father. We are helpless because without a son we shall have to suffer the distress of going to the darkest hellish regions. You are the only hope by which we can get out of these dark regions. Therefore I request you not to go any further with the merciless Yama.
Purport
According to the Vedic injunctions, one must accept a wife just to beget a son who can deliver one from the clutches of Yamarāja. Unless one has a son to offer oblations to the pitās, or forefathers, one must suffer in Yamarāja’s kingdom. King Citraketu was very much aggrieved, thinking that because his son was going away with Yamarāja he himself would again suffer. The subtle laws exist for the karmīs; if one becomes a devotee, he has no more obligations to the laws of karma.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
My dear son! You should not give up my company since I am helpless and miserable. Just look at your lamenting father. By you, we could easily cross over dark, hellish existence, which cannot be crossed without a son. Do not go far off with merciless Yamarāja!
The mother thought, “Why am I gossiping with the foolish Lord? Why do I not think of the benefit of my son?” O son! By you could cross the hell which is dark and difficult to cross over. “But Yamarāja is taking me to his city. What can I do?” Do not go with merciless Yamarāja.
[bhunkshva stanam piba shucho hara nah svakaanaam]
Word-for-word
uttiṣṭha—kindly get uptāta—my dear sonte—theyime—all theseśiśavaḥ—childrenvayasyāḥ—playmatestvām—youāhvayanti—are callingnṛpa-nandana—O son of the Kingsaṁvihartum—to play withsuptaḥ—you have sleptciram—for a long timehi—indeedaśanayā—by hungerca—alsobhavān—youparītaḥ—overcomebhuṅkṣva—please eatstanam—at the breast (of your mother)piba—drinkśucaḥ—lamentationhara—just dissipatenaḥ—of ussvakānām—your relatives.
Blended reading (Sanskrit + English inline)
uttiṣṭha tāta ta ime śiśavo vayasyās
uttiṣṭha
kindly get up
tāta
my dear son
te
they
ime
all these
śiśavaḥ
children
vayasyāḥ
playmates
tvām āhvayanti nṛpa-nandana saṁvihartum
tvām
you
āhvayanti
are calling
nṛpa-nandana
O son of the King
saṁvihartum
to play with
suptaś ciraṁ hy aśanayā ca bhavān parīto
suptaḥ
you have slept
ciram
for a long time
hi
indeed
aśanayā
by hunger
ca
also
bhavān
you
parītaḥ
overcome
bhuṅkṣva stanaṁ piba śuco hara naḥ svakānām
bhuṅkṣva
please eat
stanam
at the breast (of your mother)
piba
drink
śucaḥ
lamentation
hara
just dissipate
naḥ
of us
svakānām
your relatives.
My dear son, you have slept a long time. Now please get up. Your playmates are calling you to play. Since you must be very hungry, please get up and suck my breast and dissipate our lamentation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
My dear son! Please get up. Your playmates are calling you to play. You have slept long enough. Since you must be very hungry, please eat. Suck my breast and dissipate our lamentation.
Thinking that her son is sleeping she speaks. Aśanayā means “because of hunger.”
na—notaham—Itanū-ja—my dear son (born of my body)dadṛśe—sawhata-maṅgalā—because of my being the most unfortunatete—yourmugdha-smitam—with charming smilingmudita-vīkṣaṇam—with closed eyesānana-abjam—lotus facekiṁ vā—whethergataḥ—gone awayasi—you area-punaḥ-anvayam—from which one does not returnanya-lokam—to another planet, or the planet of Yamarājanītaḥ—having been taken awayaghṛṇena—by the cruel Yamarājana—notśṛṇomi—I can hearkalāḥ—very pleasinggiraḥ—utteranceste—your.
Blended reading (Sanskrit + English inline)
nāhaṁ tanūja dadṛśe hata-maṅgalā te
na
not
aham
I
tanū-ja
my dear son (born of my body)
dadṛśe
saw
hata-maṅgalā
because of my being the most unfortunate
te
your
mugdha-smitaṁ mudita-vīkṣaṇam ānanābjam
mugdha-smitam
with charming smiling
mudita-vīkṣaṇam
with closed eyes
ānana-abjam
lotus face
kiṁ vā gato ’sy apunar-anvayam anya-lokaṁ
kiṁ vā
whether
gataḥ
gone away
nīto ’ghṛṇena na śṛṇomi kalā giras te
asi
you are
a-punaḥ-anvayam
from which one does not return
anya-lokam
to another planet, or the planet of Yamarāja
nītaḥ
having been taken away
aghṛṇena
by the cruel Yamarāja
na
not
śṛṇomi
I can hear
kalāḥ
very pleasing
giraḥ
utterances
te
your.
My dear son, I am certainly most unfortunate, for I can no longer see your mild smiling. You have closed your eyes forever. I therefore conclude that you have been taken from this planet to another, from which you will not return. My dear son, I can no longer hear your pleasing voice.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
My dear son! I am certainly most unfortunate, for I can no longer see your mild smiling, your joyful eyes and lotus face. Have you gone to the world from which you cannot return? Have you been taken by cruel Yamarāja? Because of this, I can no longer hear your pleasing voice.
O my son! I do not see your lotus face with a happy smile, since you do not awaken. Have you gone the next world, from which you cannot return? What is your fault by which Yamarāja has taken you? Because you have been taken, I do not hear your sweet words.
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī saidvilapantyā—with the woman who was lamentingmṛtam—deadputram—for the soniti—thuscitra-vilāpanaiḥ—with various lamentationscitraketuḥ—King Citraketubhṛśam—very muchtaptaḥ—aggrievedmukta-kaṇṭhaḥ—loudlyruroda—criedha—indeed.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
vilapantyā mṛtaṁ putram
vilapantyā
with the woman who was lamenting
mṛtam
dead
putram
for the son
iti citra-vilāpanaiḥ
iti
thus
citra-vilāpanaiḥ
with various lamentations
citraketur bhṛśaṁ tapto
citraketuḥ
King Citraketu
bhṛśam
very much
taptaḥ
aggrieved
mukta-kaṇṭho ruroda ha
mukta-kaṇṭhaḥ
loudly
ruroda
cried
ha
indeed.
Śrī Śukadeva Gosvāmī continued: Accompanied by his wife, who was thus lamenting for her dead son, King Citraketu began crying loudly with an open mouth, being greatly aggrieved.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śukadeva Gosvāmī said: Accompanied by his wife, who was thus lamenting for her dead son, King Citraketu, greatly aggrieved, began crying loudly.
Vilapantyā means “along with his lamenting wife.”
tayoḥ—while the two of themvilapatoḥ—were lamentingsarve—alldam-patyoḥ—the King, along with his wifetat-anuvratāḥ—their followersruruduḥ—cried loudlysma—indeednarāḥ—the male membersnāryaḥ—the female memberssarvam—the whole kingdomāsīt—becameacetanam—almost unconscious.
Blended reading (Sanskrit + English inline)
tayor vilapatoḥ sarve
tayoḥ
while the two of them
vilapatoḥ
were lamenting
sarve
all
dampatyos tad-anuvratāḥ
dam-patyoḥ
the King, along with his wife
tat-anuvratāḥ
their followers
ruruduḥ sma narā nāryaḥ
ruruduḥ
cried loudly
sma
indeed
narāḥ
the male members
nāryaḥ
the female members
sarvam āsīd acetanam
sarvam
the whole kingdom
āsīt
became
acetanam
almost unconscious.
As the King and Queen lamented, all their male and female followers joined them in crying. Because of the sudden accident, all the citizens of the kingdom were almost unconscious.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
While the King and Queen lamented, all their male and female followers joined them in crying. All the citizens of the kingdom became unconscious.
When the great sage Aṅgirā understood that the King was almost dead in an ocean of lamentation, he went there with Nārada Ṛṣi.
Purport
Thus end the Bhaktivedanta purports of the Sixth Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “King Citraketu’s Lamentation.”
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When the great sage Aṅgirā understood that the kingdom was without a leader because the King was almost dead and that the citizens had lost consciousness because of the calamity, he went there with Nārada.
Understanding the all the citizens had lost consciousness and were without a leader since Citraketu was almost dead, the sage went there.
Thus ends the commentary on the Fourteenth Chapter of the Sixth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Chapter Fifteen
Nārada and Aṅgirā Instruct Citraketu
6.15: The Saints Nārada and Aṅgirā Instruct King Citraketu
15. The Saints Nārada and Aṅgirā Instruct King Citraketu
6.15 Summary
In this chapter, Aṅgirā Ṛṣi, along with Nārada, consoles Citraketu as far as possible. Aṅgirā and Nārada Ṛṣi came to relieve the King from excessive lamentation by instructing him about the spiritual significance of life.
The great saints Aṅgirā and Nārada explained that the relationship between father and son is not factual; it is simply a representation of the illusory energy. The relationship did not exist before, nor will it stay in the future. By the arrangement of time, the relationship exists only in the present. One should not lament for temporary relationships. The entire cosmic manifestation is temporary; although not unreal, it is not factual. By the direction of the Supreme Personality of Godhead, everything created in the material world is transient. By a temporary arrangement, a father begets a child, or a living entity becomes the child of a so-called father. This temporary arrangement is made by the Supreme Lord. Neither the father nor the son exists independently.
As the King listened to the great sages, he was relieved from his false lamentation, and then he inquired about their identity. The great sages presented who they were and instructed that all sufferings are due to the bodily conception of life. When one understands his spiritual identity and surrenders to the Supreme Personality of Godhead, the supreme spiritual person, one becomes actually happy. When one searches for happiness in matter, one must certainly lament for bodily relationships. Self-realization means spiritual realization of one's relationship with Kṛṣṇa. Such realization ends one's miserable material life.