॥ ॐ नमो भगवते वासुदेवाय ॥
॥ षोडशोऽध्यायः - १६ ॥
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Discourse XVI
Citraketu realizes (his oneness with) the Supreme Spirit (Preamble)
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श्रीशुक उवाच ।
अथ देवऋषी राजन् सम्परेतं नृपात्मजम् ।
दर्शयित्वेति होवाच ज्ञातीनामनुशोचताम् ॥ १॥
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Śrī Śuka began again : After that, O Paṅkṣit, Nārada (the celestial sage) showed (by his Yogic power) to the sorrowing kinsmen (the ghost of) the departed prince (in an aerial body with which the soul is clothed when departing from the physical body and travelling to the other world), and spoke thus as the tradition goes. (1) (1)
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नारद उवाच ।
जीवात्मन् पश्य भद्रं ते मातरं पितरं च ते ।
सुहृदो बान्धवास्तप्ताः शुचा त्वत्कृतया भृशम् ॥ २॥
कलेवरं स्वमाविश्य शेषमायुः सुहृद्वृतः ।
भुङ्क्ष्व भोगान् पितृप्रत्तानधितिष्ठ नृपासनम् ॥ ३॥
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Nārada said : O embodied soul, may you be blessed. (Just) look at your father and mother. (Your) kinsmen and relations (too) are deeply agonized with grief caused by (separation from) you. (2)
Entering your body (again), and surrounded by your kinsmen, enjoy the luxuries provided by your (royal) father, for the rest of your life (which has been apparently cut short by your untimely death), and ascend the imperial throne (when your father is no more). (3) (2-3)
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जीव उवाच ।
कस्मिन् जन्मन्यमी मह्यं पितरो मातरोऽभवन् ।
कर्मभिर्भ्राम्यमाणस्य देवतिर्यङ्नृयोनिषु ॥ ४॥
बन्धुज्ञात्यरिमध्यस्थमित्रोदासीनविद्विषः ।
सर्व एव हि सर्वेषां भवन्ति क्रमशो मिथः ॥ ५॥
यथा वस्तूनि पण्यानि हेमादीनि ततस्ततः ।
पर्यटन्ति नरेष्वेवं जीवो योनिषु कर्तृषु ॥ ६॥
नित्यस्यार्थस्य सम्बन्धो ह्यनित्यो दृश्यते नृषु ।
यावद्यस्य हि सम्बन्धो ममत्वं तावदेव हि ॥ ७॥
एवं योनिगतो जीवः स नित्यो निरहङ्कृतः ।
यावद्यत्रोपलभ्येत तावत्स्वत्वं हि तस्य तत् ॥ ८॥
एष नित्योऽव्ययः सूक्ष्म एष सर्वाश्रयः स्वदृक् ।
आत्ममायागुणैर्विश्वमात्मानं सृजति प्रभुः ॥ ९॥
न ह्यस्यातिप्रियः कश्चिन् नाप्रियः स्वः परोऽपि वा ।
एकः सर्वधियां द्रष्टा कर्तॄणां गुणदोषयोः ॥ १०॥
नादत्त आत्मा हि गुणं न दोषं न क्रियाफलम् ।
उदासीनवदासीनः परावरदृगीश्वरः ॥ ११॥
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The soul replied : In what (particular) incarnation were these people (the souls of Citraketu and his numerous queens) parents to me, who have been revolving by force of Karma (destiny) through the species of gods, lower animals and human beings ? (4)
Indeed by turns (during different incarnations) all people actually come to be relatives and kinsmen, adversaries and mediators, friends and neutrals and even bitter enemies in relation to one another. (5)
(Even) as gold and other commodities pass from one place to another among (different) men, so does an embodied soul pass through (different) wombs and (different) procreants. (6)
The relation with men (even of an) animals (cow etc.) yet living (not torn away by death) is indeed perceived to be temporary (and not abiding). (And) the feeling of mineness with respect to (such) a being really continues only so long as there exists a relation with it. (7)
Similarly a Jiva that has found its way into a (particular) womb (and thereby entered into the relation of a son with another embodied soul that has begotten or given birth to it) is (really) unrelated with any inasmuch as it is eternal (birthless) and free from the consciousness of being a son etc. It is only so long as it is seen related to another (as a son) that the other Jiva (that begot or gave birth to it) can claim it as its own (and not after that relation has ceased). (8)
(Being essentially the same as Brahma), the Jiva is everlasting, free from decay and unmanifest (free from birth etc.). It is the ground of all (body, mind and so on) and self-illuminating. Being all-powerful, it manifests itself in the form of the universe by means of the Guṇas (Sattva, etc.) of its own Māyā (Prakṛti). (9)
Indeed none is very dear and none unwelcome, none is akin and none alien to it. On the other hand, it is the one (dispassionate) witness of the varied minds of friends as well as of foes (those who do a good or ill turn to him). (10)
In fact, the Self earns neither virtue nor sin nor does it enjoy the fruit of actions (in the shape of joy and sorrow) and remains (altogether) unconcerned as it were. For it is the witness of both causes and effects and (altogether) independent. (11) (4-11)
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श्रीशुक उवाच ।
इत्युदीर्य गतो जीवो ज्ञातयस्तस्य ते तदा ।
विस्मिता मुमुचुः शोकं छित्त्वाऽऽत्मस्नेहशृङ्खलाम् ॥ १२॥
निर्हृत्य ज्ञातयो ज्ञातेर्देहं कृत्वोचिताः क्रियाः ।
तत्यजुर्दुस्त्यजं स्नेहं शोकमोहभयार्तिदम् ॥ १३॥
बालघ्न्यो व्रीडितास्तत्र बालहत्याहतप्रभाः ।
बालहत्याव्रतं चेरुर्ब्राह्मणैर्यन्निरूपितम् ।
यमुनायां महाराज स्मरन्त्यो द्विजभाषितम् ॥ १४॥
स इत्थं प्रतिबुद्धात्मा चित्रकेतुर्द्विजोक्तिभिः ।
गृहान्धकूपान्निष्क्रान्तः सरःपङ्कादिव द्विपः ॥ १५॥
कालिन्द्यां विधिवत्स्नात्वा कृतपुण्यजलक्रियः ।
मौनेन संयतप्राणो ब्रह्मपुत्राववन्दत ॥ १६॥
अथ तस्मै प्रपन्नाय भक्ताय प्रयतात्मने ।
भगवान्नारदः प्रीतो विद्यामेतामुवाच ह ॥ १७॥
ओं नमस्तुभ्यं भगवते वासुदेवाय धीमहि ।
प्रद्युम्नायानिरुद्धाय नमः सङ्कर्षणाय च ॥ १८॥
नमो विज्ञानमात्राय परमानन्दमूर्तये ।
आत्मारामाय शान्ताय निवृत्तद्वैतदृष्टये ॥ १९॥
आत्मानन्दानुभूत्यैव न्यस्तशक्त्यूर्मये नमः ।
हृषीकेशाय महते नमस्ते विश्वमूर्तये ॥ २०॥
वचस्युपरतेऽप्राप्य य एको मनसा सह ।
अनामरूपश्चिन्मात्रः सोऽव्यान्नः सदसत्परः ॥ २१॥
यस्मिन्निदं यतश्चेदं तिष्ठत्यप्येति जायते ।
मृण्मयेष्विव मृज्जातिस्तस्मै ते ब्रह्मणे नमः ॥ २२॥
यन्न स्पृशन्ति न विदुर्मनोबुद्धीन्द्रियासवः ।
अन्तर्बहिश्च विततं व्योमवत्तन्नतोऽस्म्यहम् ॥ २३॥
देहेन्द्रियप्राणमनोधियोऽमी
यदंशविद्धाः प्रचरन्ति कर्मसु ।
नैवान्यदा लोहमिवाप्रतप्तं
स्थानेषु तद्द्रष्ट्रपदेशमेति ॥ २४॥
ओं नमो भगवते महापुरुषाय महानुभावाय
महाविभूतिपतये सकलसात्वतपरिवृढ-
निकरकरकमलकुड्मलोपलालितचरणा-
रविन्दयुगल परम परमेष्ठिन् नमस्ते ॥ २५॥
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Śrī Śuka continued : Having spoken thus, the spirit (of the departed prince) disappeared; and, struck with wonder, those kinsmen of his then gave up mourning (for him), cutting asunder their ties of affection. (12)
After cremating the body (of the dead child) and performing the rites appropriate to the occasion, the kinsmen (of the prince) set aside their affection, which is so difficult to get rid of and which is a source of grief, infatuation, fear and agony. (13)
Remembering the words of the sage Aṅgirā (which opened their eyes) the queens that had brought about the death of the child (by poisoning it) and had lost their splendour due to (the sin of) child-murder, felt (much) ashamed and performed penance on the bank of the (holy) Yamunā in that city (Mathurā) by way of atonement for infanticide, as prescribed by the Brāhmaṇas, O great king (Parikṣit). (14)
Having thus realized the Self through the words of the sages (Aṅgirā and Nārada), Emperor Citraketu rose from the deceptive well of metempsychosis even as an elephant (lit., that which drinks with two organs, viz., the mouth and the proboscis) would from the mire of a lack. (15)
Having performed his ablutions in the water of) the (holy) Yamunā with due ceremony and gone through other sacred rites accomplished with water, and with his senses entirely subdued, he bowed in silence at the feet of the two (celebrated) sons of Brahmā (the creator). (16)
Then the divine sage Nārada joyously taught, it is said, the following prayer to that devotee (Citraketu), who had resorted to him (for protection) and had fully controlled his mind:—(17)
"Hail to You, the divine Vāsudeva (presiding over the intellect and) denoted by the mystical syllable OṂ, and obeisance to You as Pradyumna, Aniruddha and Saṅkarṣaṇa (presiding over reason, the mind and ego respectively). We contemplate on You (in all these four manifestations). (18)
Hail to You, who are absolute consciousness and an embodiment of supreme bliss, who revel in Your own Self and are (perfectly) tranquil and whose eye is (ever) turned away from duality (who look upon everything as non-different from Yourself). (19)
Hail to You, who have kept aloof by the very realization of Your, blissful character (all) disturbances (in the shape of likes and dislikes) caused by Your Māyā (deluding potency)! Hail to You, the mighty Controller of the senses, having the cosmos for Your body. (20)
May He protect us—He, who is absolute Consciousness without any name or form and lies beyond the cause and the effect, and who shines all by Himself when speech (as well as the other Indriyas) along with the mind has withdrawn, failing to reach (comprehend) Him. (21)
Hail to You, the selfsame Brahma, in which this universe stays and (finally) gets merged (at the time of universal dissolution) and from which it evolves (at the time of creation) and that pervades all even as earth pervades all earthen vessels. (22)
I bow to that (transcendent Reality) which the organs of action fail to reach (through their active power) and the mind, intellect and the senses of perception fail to comprehend (by their cognitive faculty), and which extends (both) within and without like ether. (23)
The body, Indriyas (senses of perception and organs of action), vital airs, mind and intellect—these are stirred into activity only when charged with a ray of the (aforesaid all-conscious) Spirit (viz., during the waking and dream states alone) and not at other times (during deep sleep, unconsciousness etc., when they are not so charged), even as iron which is not fully heated cannot burn. (How, then, can they reach or comprehend that which is the source of their activity ?) And it is Brahma alone that acquires the name of 'subject' (the conscious Self) during the waking and other states (Hence there is no question even of the Jīva's knowing the supreme Brahma). (24)
Hail to Lord Saṅkarṣaṇa (the Supreme Person), denoted by (the mystical syllable) OM and possessed of supreme might, the Spouse of Goddess Mahālakṣmī (who embodies in Herself the highest glory and fortune) ! Hail to You, O supreme Ruler of the universe, whose lotus-like feet are fondly and softly kneaded by all the hosts of principal devotees with the lotus-buds of their hands. (25) (12-25)
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श्रीशुक उवाच ।
भक्तायैतां प्रपन्नाय विद्यामादिश्य नारदः ।
ययावङ्गिरसा साकं धाम स्वायम्भुवं प्रभो ॥ २६॥
चित्रकेतुस्तु विद्यां तां यथा नारदभाषिताम् ।
धारयामास सप्ताहमब्भक्षः सुसमाहितः ॥ २७॥
ततः स सप्तरात्रान्ते विद्यया धार्यमाणया ।
विद्याधराधिपत्यं स लेभेऽप्रतिहतं नृप ॥ २८॥
ततः कतिपयाहोभिर्विद्ययेद्धमनोगतिः ।
जगाम देवदेवस्य शेषस्य चरणान्तिकम् ॥ २९॥
मृणालगौरं शितिवाससं स्फुर-
त्किरीटकेयूरकटित्रकङ्कणम् ।
प्रसन्नवक्त्रारुणलोचनं वृतं
ददर्श सिद्धेश्वरमण्डलैः प्रभुम् ॥ ३०॥
तद्दर्शनध्वस्तसमस्तकिल्बिषः
स्वस्थामलान्तःकरणोऽभ्ययान्मुनिः ।
प्रवृद्धभक्त्या प्रणयाश्रुलोचनः
प्रहृष्टरोमाऽऽनमदादिपूरुषम् ॥ ३१॥
स उत्तमश्लोकपदाब्जविष्टरं
प्रेमाश्रुलेशैरुपमेहयन् मुहुः ।
प्रेमोपरुद्धाखिलवर्णनिर्गमो
नैवाशकत्तं प्रसमीडितुं चिरम् ॥ ३२॥
ततः समाधाय मनो मनीषया
बभाष एतत्प्रतिलब्धवागसौ ।
नियम्य सर्वेन्द्रियबाह्यवर्तनं
जगद्गुरुं सात्वतशास्त्रविग्रहम् ॥ ३३॥
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Śrī Śuka went on : Having taught the aforesaid prayer to that devotee (Citraketu), who had sought his protection, the (celestial) sage Nārada returned with the sage Aṅgirā, O king (Parikṣit), to the abode of Brahmā (the self-born); while Emperor Citraketu duly repeated that prayer taught by Nārada for seven days (consecutively) with perfect concentration of mind, subsisting on (mere) water. (26-27)
And then at the expiry of seven nights the aforesaid king attained the permanent lordship of the Vidyādharas (the artists of heaven) by virtue of the prayer being (still) repeated (by him). (28)
After that, in a few days, the course of his mind having been (fully) the illumined through (the repetition of) the same prayer, Citraketu betook himself to the (holy) feet of Lord Śeṣa (the serpent-god), the adored (even) of the gods. (29)
He saw the Lord in a form white as a lotus fibre, clad in blue and adorned with a brilliant diadem, armlets, girdle and wristlets, marked with a cheerful countenance and reddish eyes and surrounded by rings of Siddheswaras (the chief among those who have attained perfection). (30)
All his sins having been wiped out by the (very) sight of the Lord, and his mind clear and rid of all impurities, Citraketu silently approached the most ancient Person with intensified devotion; and with tears of love in his eyes and hair standing on end, he bowed to Him. (31)
Repeatedly wetting the support under the lotus-feet of the illustrious Lord with his tear-drops of love, and all utterance having been hindered by (an outburst of) love, he was not at all able for a long time to extol Him properly in a loud voice. (32)
Then, having composed his mind by dint of reason and restrained the outgoing tendency of all his senses, he recovered his faculty of speech and addressed in the following words that Preceptor of the universe, whose (divine) Body stands described in scriptures (such as the Pañcarātra) treating of Devotion. (33) (26-33)
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चित्रकेतुरुवाच ।
अजित जितः सममतिभिः साधुभि-
र्भवान् जितात्मभिर्भवता ।
विजितास्तेऽपि च भजतामकामात्मनां
य आत्मदोऽतिकरुणः ॥ ३४॥
तव विभवः खलु भगवन्
जगदुदयस्थितिलयादीनि ।
विश्वसृजस्तेंऽशांशास्तत्र
मृषा स्पर्धन्ते पृथगभिमत्या ॥ ३५॥
परमाणुपरममहतोस्त्व-
माद्यन्तान्तरवर्ती त्रयविधुरः ।
आदावन्तेऽपि च सत्त्वानां
यद्ध्रुवं तदेवान्तरालेऽपि ॥ ३६॥
क्षित्यादिभिरेष किलावृतः
सप्तभिर्दशगुणोत्तरैरण्डकोशः ।
यत्र पतत्यणुकल्पः
सहाण्डकोटिकोटिभिस्तदनन्तः ॥ ३७॥
विषयतृषो नरपशवो
य उपासते विभूतीर्न परं त्वाम् ।
तेषामाशिष ईश तदनु
विनश्यन्ति यथा राजकुलम् ॥ ३८॥
कामधियस्त्वयि रचिता
न परम रोहन्ति यथा करम्भबीजानि ।
ज्ञानात्मन्यगुणमये
गुणगणतोऽस्य द्वन्द्वजालानि ॥ ३९॥
जितमजित तदा भवता
यदाह भागवतं धर्ममनवद्यम् ।
निष्किञ्चना ये मुनय आत्मारामा
यमुपासतेऽपवर्गाय ॥ ४०॥
विषममतिर्न यत्र नृणां
त्वमहमिति मम तवेति च यदन्यत्र ।
विषमधिया रचितो यः
स ह्यविशुद्धः क्षयिष्णुरधर्मबहुलः ॥ ४१॥
कः क्षेमो निजपरयोः
कियानर्थः स्वपरद्रुहा धर्मेण ।
स्वद्रोहात्तव कोपः
परसम्पीडया च तथाधर्मः ॥ ४२॥
न व्यभिचरति तवेक्षा यया
ह्यभिहितो भागवतो धर्मः ।
स्थिरचरसत्त्वकदम्बेष्वपृथग्धियो
यमुपासते त्वार्याः ॥ ४३॥
न हि भगवन्नघटितमिदं
त्वद्दर्शनान्नृणामखिलपापक्षयः ।
यन्नाम सकृच्छ्रवणात्पुल्कसकोऽपि
विमुच्यते संसारात् ॥ ४४॥
अथ भगवन् वयमधुना
त्वदवलोकपरिमृष्टाशयमलाः ।
सुरऋषिणा यदुदितं तावकेन
कथमन्यथा भवति ॥ ४५॥
विदितमनन्त समस्तं तव
जगदात्मनो जनैरिहाचरितम् ।
विज्ञाप्यं परमगुरोः कियदिव
सवितुरिव खद्योतैः ॥ ४६॥
नमस्तुभ्यं भगवते सकलजग-
त्स्थितिलयोदयेशाय ।
दुरवसितात्मगतये
कुयोगिनां भिदा परमहंसाय ॥ ४७॥
यं वै श्वसन्तमनु विश्वसृजः श्वसन्ति
यं चेकितानमनु चित्तय उच्चकन्ति ।
भूमण्डलं सर्षपायति यस्य मूर्ध्नि
तस्मै नमो भगवतेऽस्तु सहस्रमूर्ध्ने ॥ ४८॥
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Citraketu said : O unconquerable Lord, You stand conquered by the righteous, that have subdued their self and are possessed of an unruffled mind; and they too are conquered by (none else than) You—You, who bestow Your very Self on those that adore You in a disinterested spirit, exceedingly compassionate as You are. (34)
The evolution, maintenance and dissolution etc., of the universe, O Lord, are, as a matter of fact, a (mere) sport on Your part. (And) the creators of the universe (Brahmā and the other lords of creation) are (so many) parts of the Cosmic Being (who is only a part manifestation of Yours); yet in vain do they try to outshine one another due to the consciousness of their being an independent lord. (35)
You exist before (the appearance of) the atom (the minutest cause) and at the end (after the dissolution) of the infinite universe (the final product) and likewise pervade the intermediate stages (too); while You are without beginning, middle or end. That which is constant at the beginning as well as at the end of phenomenal existences is constant in the middle too. (36)
This egg-shaped universe—which further resembles a bud inasmuch as it is enveloped, they say, by seven sheaths in the shape of earth etc., each outer sheath being ten times thicker than the one enclosed by it—is swimming within You like an atom alongwith countless millions of (other similar) eggs. Hence You are (spoken of as) infinite. (37)
They are (really) brutes in human form, who in their thirst for the pleasures of sense worship the gods (who represent so many sparks of Your infinite glory) but not You, the Supreme. The blessings enjoyed by them (as gifts from those gods), O Lord, perish (as a matter of course) after (the end of) those gods even as the blessings enjoyed by the dependants of a royal house (automatically) come to an end after (the extinction of) that house. (38)
Entreaties made to You—who are possessed of a body which is all consciousness and not a product of the three Guṇas—even for the pleasures of sense, O Supreme Lord, do not make for rebirth any more than fried seeds put forth shoots; for pairs of opposites (such as likes and dislikes, which lead to rebirth) proceed (only) from the (three) Guṇas. (While You are entirely free from them and therefore people adoring You even with an interested motive gradually get rid of the three Guṇas). (39)
(Such being the value of adoring You even for the attainment of sensuous enjoyments,) You surpass all (confer an incomparable boon on Your devotees) on such occasions, O unconquerable Lord, when You preach the flawless Bhāgavata Dharma (the easy means of attaining to the Lord as taught by the Lord Himself), which even sages (like the great Sanatkumāra ever) revelling in the Self and having nothing to call their own resort to for (the attainment of) loving Devotion to the Lord (which transcends all the four objects of human pursuit including Liberation and is therefore known as the fifth object—Pañcama Puruṣārtha).(40)
Differential notions such as 'I' and 'You', 'mine' and 'Yours' do not disturb (the mind of) men treading on this path, as they do in the case of (those following) other cults (such as the cult of rituals). (Besides,) a ritual act which is performed by one having a differential outlook is ideed impure (because characterized by likes and dislikes), yields a perishable fruit and is fraught with sin (in the shape of violence etc.). (41)
What good can be expected either to oneself or to another and what object can be gained through a ritual which is harmful to one's own self as well as to others? On the other hand, pain is inflicted on You* through self-mortification and sin is also incurred (as well as Your displeasure) through persecution of another. (42)
Your point of view (viz., that people should achieve the object of their life through devotion to You), with which as a matter of fact You preached the cult of Devotion—the cult which is exclusively followed by the worthy who regard the multitudes of living beings, both mobile and immobile, as their very self—is never belied. (43)
It is not at all impossible, O Lord, that all the sins of men should be wiped out by Your (very) sight, when (it is known that) even an outcaste is freed from (the bondage of) birth and death by hearing Your name (only) once. (44)
Therefore, O Lord, we now have (all) the impurities of (our) heart (in the shape of sins and evil proclivities) wiped off by Your (very) sight. How could that which was predicted by the divine sage (Nārada) Your (celebrated) devotee, be otherwise? (45)
All that is done by the people in this world, O infinite Lord, is known to You, the Soul of the universe. There is nothing in particular to be revealed to You, the Supreme Preceptor, just as there is nothing to be shown to the sun by fire-flies. (46)
Hail to You, the almighty God, the Controller of the creation, maintenance and dissolution of the universe, the purest of the pure, whose true nature cannot easily be understood by the sensually-minded strivers due to their notion of difference. (47)
The creators of the universe (Brahmā and the other lords of creation) are active (only) when You (the Cosmic Person) are active (inspire them with activity); the senses of perception are able to perceive their objects (only) when You (their Controller) are disposed to perceive (the objective world); (and) the terrestrial globe appears on one of Your heads like a mustard seed. Obeisance be to You, that (celebrated) Lord with a thousand heads. (48) (34-48)
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श्रीशुक उवाच ।
संस्तुतो भगवानेवमनन्तस्तमभाषत ।
विद्याधरपतिं प्रीतश्चित्रकेतुं कुरूद्वह ॥ ४९॥
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Śrī Śuka went on : Duly extolled in this way and (highly) pleased, Lord Ananta spoke (as follows) to the said Citraketu, the chief of the Vidyādharas, O Parikṣit (a scion of Kuru). (49) (49)
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कथयन्तः शरीरस्थं भूतप्राममचेतसः । मां चैवान्तः शरीरस्थं तान् विद्व्यासुरनिश्चयान् ॥
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(16. 6)
* The Lord says in Śrīmad Bhagavadgītā :—
Men who emaciate the elements constituting their body as well as Me, the Supreme Spirit, dwelling in their heart—know these senseless people as having a demonic disposition. (Preamble)
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श्रीभगवानुवाच ।
यन्नारदाङ्गिरोभ्यां ते व्याहृतं मेऽनुशासनम् ।
संसिद्धोऽसि तया राजन् विद्यया दर्शनाच्च मे ॥ ५०॥
अहं वै सर्वभूतानि भूतात्मा भूतभावनः ।
शब्दब्रह्म परं ब्रह्म ममोभे शाश्वती तनू ॥ ५१॥
लोके विततमात्मानं लोकं चात्मनि सन्ततम् ।
उभयं च मया व्याप्तं मयि चैवोभयं कृतम् ॥ ५२॥
यथा सुषुप्तः पुरुषो विश्वं पश्यति चात्मनि ।
आत्मानमेकदेशस्थं मन्यते स्वप्न उत्थितः ॥ ५३॥
एवं जागरणादीनि जीवस्थानानि चात्मनः ।
मायामात्राणि विज्ञाय तद्द्रष्टारं परं स्मरेत् ॥ ५४॥
येन प्रसुप्तः पुरुषः स्वापं वेदात्मनस्तदा ।
सुखं च निर्गुणं ब्रह्म तमात्मानमवेहि माम् ॥ ५५॥
उभयं स्मरतः पुंसः प्रस्वापप्रतिबोधयोः ।
अन्वेति व्यतिरिच्येत तज्ज्ञानं ब्रह्म तत्परम् ॥ ५६॥
यदेतद्विस्मृतं पुंसो मद्भावं भिन्नमात्मनः ।
ततः संसार एतस्य देहाद्देहो मृतेर्मृतिः ॥ ५७॥
लब्ध्वेह मानुषीं योनिं ज्ञानविज्ञानसम्भवाम् ।
आत्मानं यो न बुद्ध्येत न क्वचित्क्षेममाप्नुयात् ॥ ५८॥
स्मृत्वेहायां परिक्लेशं ततः फलविपर्ययम् ।
अभयं चाप्यनीहायां सङ्कल्पाद्विरमेत्कविः ॥ ५९॥
सुखाय दुःखमोक्षाय कुर्वाते दम्पती क्रियाः ।
ततोऽनिवृत्तिरप्राप्तिर्दुःखस्य च सुखस्य च ॥ ६०॥
एवं विपर्ययं बुद्ध्वा नृणां विज्ञाभिमानिनाम् ।
आत्मनश्च गतिं सूक्ष्मां स्थानत्रयविलक्षणाम् ॥ ६१॥
दृष्टश्रुताभिर्मात्राभिर्निर्मुक्तः स्वेन तेजसा ।
ज्ञानविज्ञानसन्तुष्टो मद्भक्तः पुरुषो भवेत् ॥ ६२॥
एतावानेव मनुजैर्योगनैपुण्यबुद्धिभिः ।
स्वार्थः सर्वात्मना ज्ञेयो यत्परात्मैकदर्शनम् ॥ ६३॥
त्वमेतच्छ्रद्धया राजन्नप्रमत्तो वचो मम ।
ज्ञानविज्ञानसम्पन्नो धारयन्नाशु सिध्यसि ॥ ६४॥
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The Lord said : You have fully achieved your purpose through the instruction which was given to you by the sages Nārada and Aṅgirā about (the means of propitiating) Me and the prayer (taught by Nārada) as well as by My sight. (50)
In fact, all created beings are (the same as) I; nay, I am the Self (the Inner Controller) as well the Creator of (all) living beings. The Veda (which, as the Word of God, is identified with the Supreme) and the transcendent Reality (revealed by the same) both are My eternal bodies. (51)
A man should recognize his own self as extending through (pervading) the (whole objective) universe (as the subject) and the universe as comprised in his own self (as the object of his experience). Nay, he should regard both (his own self as well as the universe) as pervaded by Me (the Prime Cause) and even so both as conceived in Me. (52)
(Just) as a man dreams himself as fast asleep and (also) perceives (in another dream forming part of the first dream) the world (in the form of mountains, forests and so on existing elsewhere) within himself and (again), on waking from the (second) dream, visualizes himself as lying (on a bed) in a part of a room (realizes himself as awake while still dreaming), (even) so, realizing awakeness and the other states of the mind (which is an adjunct of the Jiva) as mere products of the Māyā (deluding potency) of the (Supreme) Self, (one should fix one's mind on the Supreme Spirit, the witness of these states. (53-54)
Know Me to be that transcendental Reality, the (real) Self (of a Jiva), identified with which an embodied soul, (that is) fast asleep, is conscious of its deep sleep at that time as well as of the supersensuous gratification (enjoyed by it). (55)
The consciousness that runs through (the state of) deep sleep as well as through awakeness and continues (even) beyond the two in the case of the Jiva (embodied soul) that is aware of both is (no other than) that transcendent Brahma (the Absolute). (56)
If the aforesaid Brahma—which is My own essence—is forgotten by the Jiva, It comes to be viewed as different from the self; and from this (differentiation) follows the (circuit of) mundane existence of the soul, which consists in passing from one body to another and undergoing one death after another. (57)
He who fails to realize his own essential nature (even) after attaining here (birth in) the human species—where one can hope to acquire (both) knowledge (of the Self, based on the scriptures) and wisdom (direct knowledge of the Self)—can get no peace of mind anywhere. (58)
Remembering the hardship (involved) in (all) worldly endeavour and the contrary results following from such endeavour, and even so (bearing in mind) the fearlessness consequent on the withdrawal from worldly activity, a wise man should cease from (all) volition in regard to such activity. (59)
A husband and wife (generally) undertake activities for (the attainment of) happiness and for freedom from suffering. From such activities (however) ensues neither cessation of suffering nor attainment of happiness. (60)
Thus perceiving the contrary results met with by men who think themselves clever, and realizing the subtle nature of the Self—which transcends the three states of the mind (the state of awakeness, the dream state and the state of deep sleep)—nay, rid of (the craving for) the pleasures of sense, both of this world and of the next, through one's faculty of discrimination, and contented with one's knowledge and wisdom, one should cultivate devotion to Me. (61-62)
To realize the oneness of the Supreme Spirit and the individual soul—that is the sole interest deserving to be known by every (possible) means by men whose intellect has acquired acuteness through concentration. (63)
Carefully bearing in mind and acting up to this exhortation of mine with reverence, O Citraketu, you will soon acquire (true) knowledge and wisdom and attain perfection. (64) (50-64)
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श्रीशुक उवाच ।
आश्वास्य भगवानित्थं चित्रकेतुं जगद्गुरुः ।
पश्यतस्तस्य विश्वात्मा ततश्चान्तर्दधे हरिः ॥ ६५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां षष्ठस्कन्धे चित्रकेतोः परमात्मदर्शनं
नाम षोडशोऽध्यायः ॥ १६॥
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Śrī Śuka continued : Having reassured Citraketu in this way, Lord Śrī Hari, who is not only the Preceptor of the world but the soul of the universe (too), disappeared from that place while he stood looking on. (65)
Thus ends the sixteenth discourse entitled "Citraketu realizes the Supreme Spirit", in Book Six of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (65)
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