Canto 6 - Chapter 17: Citraketu cursed (by Goddess Parvati)

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ सप्तदशोऽध्यायः - १७ ॥	Discourse XVII Citraketu cursed (by Goddess Pārvatī) (Preamble)
श्रीशुक उवाच । यतश्चान्तर्हितोऽनन्तस्तस्यै कृत्वा दिशे नमः । विद्याधरश्चित्रकेतुश्चचार गगनेचरः ॥ १॥ स लक्षं वर्षलक्षाणामव्याहतबलेन्द्रियः । स्तूयमानो महायोगी मुनिभिः सिद्धचारणैः ॥ २॥ कुलाचलेन्द्रद्रोणीषु नानासङ्कल्पसिद्धिषु । रेमे विद्याधरस्त्रीभिर्गापयन् हरिमीश्वरम् ॥ ३॥ एकदा स विमानेन विष्णुदत्तेन भास्वता । गिरिशं ददृशे गच्छन् परीतं सिद्धचारणैः ॥ ४॥ आलिङ्ग्याङ्कीकृतां देवीं बाहुना मुनिसंसदि । उवाच देव्याः श‍ृण्वत्या जहासोच्चैस्तदन्तिके ॥ ५॥	Śrī Śuka began again : Having made obeisance to the quarter in which Lord Ananta had disappeared, Citraketu, the Vidyādhara (chief), went about flying in the air. (1) Panegyrized by sages, Siddhas (a class of demigods endowed with mystical powers from their very birth) and Cāraṇas (celestial bards), and getting Vidyādhara women to sing praises of Lord Śrī Hari, that eminent Yogi (ever united with the Lord) sported for ten thousand million years in the valleys of Mount Sumeru (the chief of the principal mountains of the terrestrial globe)—where one realizes (as a matter of course) the various objects of one's desire—his (physical) strength and organic power not (at all) diminished (through these long ages). (2-3) On one occasion, while flying in a resplendent aerial car bestowed on him by Lord Viṣṇu, he beheld Lord Śiva (who dwells on Mount Kailāsa) surrounded by Siddhas and Cāraṇas, having folded in His arm His divine spouse (Goddess Pārvatī), seated on His lap, in an assembly of sages: Going near them, Citraketu laughed loudly and spoke (as follows) within the hearing of the goddess. (4-5) (1-5)
चित्रकेतुरुवाच । एष लोकगुरुः साक्षाद्धर्मं वक्ता शरीरिणाम् । आस्ते मुख्यः सभायां वै मिथुनीभूय भार्यया ॥ ६॥ जटाधरस्तीव्रतपा ब्रह्मवादिसभापतिः । अङ्कीकृत्य स्त्रियं चास्ते गतह्रीः प्राकृतो यथा ॥ ७॥ प्रायशः प्राकृताश्चापि स्त्रियं रहसि बिभ्रति । अयं महाव्रतधरो बिभर्ति सदसि स्त्रियम् ॥ ८॥	Citraketu said : Here sits Lord Śiva (the Preceptor of the universe) Himself, the chief figure in this assembly, engaged in expounding (the essence of) righteousness to (all) embodied beings, yet actually embracing His Consort in open assembly ! (6) Wearing matted locks and practising severe austerities, nay, the (recognized) head of assemblies of Brahmavādis (expositors of the Vedas) He sits hugging a woman shamelessly as an uncultured person ! (7) Even rustics ordinarily embrace a woman only in seclusion, while this (great) god, who has undertaken solemn religious vows, is clasping His Spouse in an open assembly ! (8) (6-8)
श्रीशुक उवाच । भगवानपि तच्छ्रुत्वा प्रहस्यागाधधीर्नृप । तूष्णीं बभूव सदसि सभ्याश्च तदनुव्रताः ॥ ९॥ इत्यतद्वीर्यविदुषि ब्रुवाणे बह्वशोभनम् । रुषाऽऽह देवी धृष्टाय निर्जितात्माभिमानिने ॥ १०॥	Śrī Śuka went on : Even on hearing these (critical) remarks, Lord Śiva, whose mind is too deep to be fathomed, heartily laughed, O Parikṣit, and kept quiet; and so did the worthies present in the assembly and devoted to Him. (9) While Citraketu, who was ignorant of Lord Śiva's greatness, was thus uttering much that was unbecoming of Him, Goddess Pārvatī spoke in (great) anger to that impudent Vidyādhara, who (apparently) regarded himself as one that had subdued one's self. (10) (9-10)
पार्वत्युवाच । अयं किमधुना लोके शास्ता दण्डधरः प्रभुः । अस्मद्विधानां दुष्टानां निर्लज्जानां च विप्रकृत् ॥ ११॥ न वेद धर्मं किल पद्मयोनि- र्न ब्रह्मपुत्रा भृगुनारदाद्याः । न वै कुमारः कपिलो मनुश्च ये नो निषेधन्त्यतिवर्तिनं हरम् ॥ १२॥ एषामनुध्येयपदाब्जयुग्मं जगद्गुरुं मङ्गलमङ्गलं स्वयम् । यः क्षत्रबन्धुः परिभूय सूरीन् प्रशास्ति धृष्टस्तदयं हि दण्ड्यः ॥ १३॥ नायमर्हति वैकुण्ठपादमूलोपसर्पणम् । सम्भावितमतिः स्तब्धः साधुभिः पर्युपासितम् ॥ १४॥ अतः पापीयसीं योनिमासुरीं याहि दुर्मते । यथेह भूयो महतां न कर्ता पुत्र किल्बिषम् ॥ १५॥	Goddess Pārvatī said : Is this fellow the (only) lord now ruling over the world and wielding the rod of punishment and competent to treat with disrespect wicked and shameless people like us ? (11) Surely neither Brahmā (the lotus-born creator) nor the sons of Brahmā—Bhṛgu, Nārada and so on—nor indeed the sage Sanatkumāra, Lord Kapila and Swāyambhuva Manu know (the essence of) righteousness; for they do not prohibit Lord Śiva (the Destroyer of the universe) from violating (the principles of) righteousness. (12) This fellow surely deserves to be punished inasmuch as he, a vile Kṣatriya, is impudent enough to insult (great) sages (assembled here) and teach Lord Śiva (the Preceptor of the universe) Himself, whose lotus-feet are worthy of being contemplated on by the aforementioned, nay, who is the most auspicious of the auspicious. (13) This self-conceited and arrogant fellow is not fit to resort to the soles of feet of Lord Viṣṇu, the very act of approaching which is esteemed by the virtuous. (14) Hence be reborn in the demoniac species—a most wicked species—O evil-minded one, so that you may not perpetrate again in this world, such offence against the exalted souls my son. (15) (11-15)
श्रीशुक उवाच । एवं शप्तश्चित्रकेतुर्विमानादवरुह्य सः । प्रसादयामास सतीं मूर्ध्ना नम्रेण भारत ॥ १६॥	Śrī Śuka resumed: Thus subjected to an execration, the said Citraketu alighted from his aerial car and propitiated the noble lady (Goddess Pārvatī) with his head bent low (in the following words), O Parikṣit (a scion of Bharata). (16) (16)
चित्रकेतुरुवाच । प्रतिगृह्णामि ते शापमात्मनोऽञ्जलिनाम्बिके । देवैर्मर्त्याय यत्प्रोक्तं पूर्वदिष्टं हि तस्य तत् ॥ १७॥ संसारचक्र एतस्मिञ्जन्तुरज्ञानमोहितः । भ्राम्यन् सुखं च दुःखं च भुङ्क्ते सर्वत्र सर्वदा ॥ १८॥ नैवात्मा न परश्चापि कर्ता स्यात्सुखदुःखयोः । कर्तारं मन्यतेऽत्राज्ञ आत्मानं परमेव च ॥ १९॥ गुणप्रवाह एतस्मिन् कः शापः को न्वनुग्रहः । कः स्वर्गो नरकः को वा किं सुखं दुःखमेव वा ॥ २०॥ एकः सृजति भूतानि भगवानात्ममायया । एषां बन्धं च मोक्षं च सुखं दुःखं च निष्कलः ॥ २१॥ न तस्य कश्चिद्दयितः प्रतीपो न ज्ञातिबन्धुर्न परो न च स्वः । समस्य सर्वत्र निरञ्जनस्य सुखे न रागः कुत एव रोषः ॥ २२॥ तथापि तच्छक्तिविसर्ग एषां सुखाय दुःखाय हिताहिताय । बन्धाय मोक्षाय च मृत्युजन्मनोः शरीरिणां संसृतयेव कल्पते ॥ २३॥ अथ प्रसादये न त्वां शापमोक्षाय भामिनि । यन्मन्यसे असाधूक्तं मम तत्क्षम्यतां सति ॥ २४॥	Citraketu said : I accept Your imprecation (as a welcome and loving gift from You), with my palms joined together O Mother! For whatever is pronounced by divinities with reference to a mortal is undoubtedly that which was predestined for him. (17) Deluded by ignorance and revolving in this whirligig of mundane existence, an embodied soul experiences joy and sorrow everywhere at every time. (18) Neither oneself nor anyone else is responsible for (one's) joy and sorrow. A fool alone holds himself as well as another responsible for them. (19) In this world of matter (which is a product of the three Guṇas or modes of Prakṛti) what distinction is there between an imprecation and a blessing, heaven and hell or even joy and sorrow? (20) The one Lord brings forth living beings by His own Māyā (creative will) and (further) ordains their bondage and liberation as well as their happiness and misery, though free from bondage (Himself). (21) To Him, who is alike to all and free from attachment, none is dear or hateful, none is a kinsman or relation, and none is His own or alien. He has no love for pleasure; how (then) can there be anger (in Him)? (22) Yet action, which (is either virtuous or sinful and) flows from His energy (in the form of Māyā) conduces to the joy and sorrow, welfare and injury, bondage and liberation, birth and death and the circuit of worldly life of embodied souls. (23) Hence I do not propitiate You with a view to being rid of Your imprecation, O noble lady. (Only be pleased to) forgive what You consider as unjustly said by me (even though it was uttered in a purely good spirit), O virtuous lady! (24) (17-24)
श्रीशुक उवाच । इति प्रसाद्य गिरिशौ चित्रकेतुररिन्दम । जगाम स्वविमानेन पश्यतोः स्मयतोस्तयोः ॥ २५॥ ततस्तु भगवान् रुद्रो रुद्राणीमिदमब्रवीत् । देवर्षिदैत्यसिद्धानां पार्षदानां च श‍ृण्वताम् ॥ २६॥	Śrī Śuka resumed : Having thus appeased Lord Śiva and Goddess Pārvatī (who have their abode on Mount Kailāsa), O Parikṣit (a chastiser of foes), Citraketu went his way by his aerial car, while the aforesaid (divine) Couple looked on wondering. (25) Thereupon Lord Rudra spoke as follows to His Spouse (Goddess Pārvatī) within the hearing of the gods and sages, demons and Siddhas, as well as of His attendants. (26) (25-26)
श्रीरुद्र उवाच । दृष्टवत्यसि सुश्रोणि हरेरद्भुतकर्मणः । माहात्म्यं भृत्यभृत्यानां निःस्पृहाणां महात्मनाम् ॥ २७॥ नारायणपराः सर्वे न कुतश्चन बिभ्यति । स्वर्गापवर्गनरकेष्वपि तुल्यार्थदर्शिनः ॥ २८॥ देहिनां देहसंयोगाद्द्वन्द्वानीश्वरलीलया । सुखं दुःखं मृतिर्जन्म शापोऽनुग्रह एव च ॥ २९॥ अविवेककृतः पुंसो ह्यर्थभेद इवात्मनि । गुणदोषविकल्पश्च भिदेव स्रजिवत्कृतः ॥ ३०॥ वासुदेवे भगवति भक्तिमुद्वहतां नृणाम् । ज्ञानवैराग्यवीर्याणां नेह कश्चिद्व्यपाश्रयः ॥ ३१॥ नाहं विरिञ्चो न कुमारनारदौ न ब्रह्मपुत्रा मुनयः सुरेशाः । विदाम यस्येहितमंशकांशका न तत्स्वरूपं पृथगीशमानिनः ॥ ३२॥ न ह्यस्यास्ति प्रियः कश्चिन्नाप्रियः स्वः परोऽपि वा । आत्मत्वात्सर्वभूतानां सर्वभूतप्रियो हरिः ॥ ३३॥ तस्य चायं महाभागश्चित्रकेतुः प्रियोऽनुगः । सर्वत्र समदृक् शान्तो ह्यहं चैवाच्युतप्रियः ॥ ३४॥ तस्मान्न विस्मयः कार्यः पुरुषेषु महात्मसु । महापुरुषभक्तेषु शान्तेषु समदर्शिषु ॥ ३५॥	Śrī Rudra said : You have seen (with your own eyes), O fair one, the glory of the high-souled servants of servants of Lord Śrī Hari of marvellous deeds, who are free from craving (of every kind). (27) All those (who are devoted to Lord Nārāyaṇa have no fear from any quarter whatsoever for they find the same use (no use) for heaven, for final beatitude and even for the infernal regions (perceiving as they do the same Reality pervading everywhere). (28) It is (only) through the deluding potency of God that souls are invested with a body and it is due to their connection with a body that pairs of opposites such as joy and sorrow, life and death, execration and benediction are experienced by embodied souls. (29) The notion of desirability and otherwise (with reference to pleasure and pain etc.), too is really the outcome of a man's ignorance (and therefore illusory) just like the distinction of pleasurable and painful experiences etc., with reference to one's own self (in a dream), and has been precisely conceived as the notion of a snake etc., with reference to a wreath of flowers. (30) There is no object in this world worth resorting to in particular for men cherishing devotion to Lord Vāsudeva and equipped with the strength of wisdom and dispassion. (31) Neither myself nor Brahmā (the creator), nor the sages Sanatkumāra and Nārada, nor even the (other) sages (Bhṛgu, Aṅgirā and so on) begotten by Brahmā nor the rulers of gods (Indra, Yama and others) know His intention. Much less can those accounting themselves independent lords (of the universe), though mere parts of His partial manifestations, know His (true) nature. (32) None indeed is dear and none hateful to Him; none is His own and none alien to Him either. Being the very Self of all living beings, Śrī Hari is the beloved of all creatures. (33) And this highly blessed Citraketu is His beloved servant, looking on all with the same eye and tranquil (by nature); and indeed I too am a devotee of the immortal Lord (and hence did not feel perturbed by his behaviour at all). (34) Therefore, you should have no wonder in regard to (the behaviour of those) high-souled men who are devotees of Lord Viṣṇu (the Supreme Person) and tranquil (by nature) and who view all with the same eye. (35) (27-35)
श्रीशुक उवाच । इति श्रुत्वा भगवतः शिवस्योमाभिभाषितम् । बभूव शान्तधी राजन् देवी विगतविस्मया ॥ ३६॥ इति भागवतो देव्याः प्रतिशप्तुमलन्तमः । मूर्ध्ना सञ्जगृहे शापमेतावत्साधुलक्षणम् ॥ ३७॥ जज्ञे त्वष्टुर्दक्षिणाग्नौ दानवीं योनिमाश्रितः । वृत्र इत्यभिविख्यातो ज्ञानविज्ञानसंयुतः ॥ ३८॥ एतत्ते सर्वमाख्यातं यन्मां त्वं परिपृच्छसि । वृत्रस्यासुरजातेश्च कारणं भगवन्मतेः ॥ ३९॥ इतिहासमिमं पुण्यं चित्रकेतोर्महात्मनः । माहात्म्यं विष्णुभक्तानां श्रुत्वा बन्धाद्विमुच्यते ॥ ४०॥ य एतत्प्रातरुत्थाय श्रद्धया वाग्यतः पठेत् । इतिहासं हरिं स्मृत्वा स याति परमां गतिम् ॥ ४१॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां षष्ठस्कन्धे चित्रकेतुशापो नाम सप्तदशोऽध्यायः ॥ १७॥	Śrī Śuka went on : On hearing this speech of Lord Śiva, Goddess Umā (Pārvatī), O king (Parikṣit), was freed from astonishment and felt pacified in mind. (36) Though fully capable of pronouncing a counter-curse, Citraketu (a devotee of the Lord) accepted the curse of the divine lady with reverence. Such (ideal non-violence) is the characteristic of a pious soul. (37) Hurled into the demoniac species, he sprang up from the sacred fire, called Dakṣiṇāgni, of the god Twaṣṭā and became known as Vṛtra, (still) endowed with spiritual knowledge and wisdom. (38) I have thus told you all that you inquired of me, viz., the cause of Vṛtra's birth as a demon and what accounted for his devotion to the Lord. (39) By listening to this sacred episode of the high-souled Citraketu, revealing the glory of the votaries of Lord Viṣṇu, one is completely rid of (the) bondage (of mundane existence). (40) Rising (early) in the morning, he who recites this episode with reverence, remaining silent (refraining from all other talk) and remembering Śrī Hari (all the time), attains the supreme goal. (41) Thus ends the seventeenth discourse entitled "Citraketu cursed", in Book Six of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (36-41)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ सप्तदशोऽध्यायः - १७ ॥

Discourse XVII

Citraketu cursed (by Goddess Pārvatī)

(Preamble)

श्रीशुक उवाच ।

यतश्चान्तर्हितोऽनन्तस्तस्यै कृत्वा दिशे नमः ।
विद्याधरश्चित्रकेतुश्चचार गगनेचरः ॥ १॥
स लक्षं वर्षलक्षाणामव्याहतबलेन्द्रियः ।
स्तूयमानो महायोगी मुनिभिः सिद्धचारणैः ॥ २॥
कुलाचलेन्द्रद्रोणीषु नानासङ्कल्पसिद्धिषु ।
रेमे विद्याधरस्त्रीभिर्गापयन् हरिमीश्वरम् ॥ ३॥
एकदा स विमानेन विष्णुदत्तेन भास्वता ।
गिरिशं ददृशे गच्छन् परीतं सिद्धचारणैः ॥ ४॥
आलिङ्ग्याङ्कीकृतां देवीं बाहुना मुनिसंसदि ।
उवाच देव्याः श‍ृण्वत्या जहासोच्चैस्तदन्तिके ॥ ५॥

Śrī Śuka began again : Having made obeisance to the quarter in which Lord Ananta had disappeared, Citraketu, the Vidyādhara (chief), went about flying in the air. (1)
Panegyrized by sages, Siddhas (a class of demigods endowed with mystical powers from their very birth) and Cāraṇas (celestial bards), and getting Vidyādhara women to sing praises of Lord Śrī Hari, that eminent Yogi (ever united with the Lord) sported for ten thousand million years in the valleys of Mount Sumeru (the chief of the principal mountains of the terrestrial globe)—where one realizes (as a matter of course) the various objects of one's desire—his (physical) strength and organic power not (at all) diminished (through these long ages). (2-3)
On one occasion, while flying in a resplendent aerial car bestowed on him by Lord Viṣṇu, he beheld Lord Śiva (who dwells on Mount Kailāsa) surrounded by Siddhas and Cāraṇas, having folded in His arm His divine spouse (Goddess Pārvatī), seated on His lap, in an assembly of sages: Going near them, Citraketu laughed loudly and spoke (as follows) within the hearing of the goddess. (4-5)

(1-5)

चित्रकेतुरुवाच ।

एष लोकगुरुः साक्षाद्धर्मं वक्ता शरीरिणाम् ।
आस्ते मुख्यः सभायां वै मिथुनीभूय भार्यया ॥ ६॥
जटाधरस्तीव्रतपा ब्रह्मवादिसभापतिः ।
अङ्कीकृत्य स्त्रियं चास्ते गतह्रीः प्राकृतो यथा ॥ ७॥
प्रायशः प्राकृताश्चापि स्त्रियं रहसि बिभ्रति ।
अयं महाव्रतधरो बिभर्ति सदसि स्त्रियम् ॥ ८॥

Citraketu said : Here sits Lord Śiva (the Preceptor of the universe) Himself, the chief figure in this assembly, engaged in expounding (the essence of) righteousness to (all) embodied beings, yet actually embracing His Consort in open assembly ! (6)
Wearing matted locks and practising severe austerities, nay, the (recognized) head of assemblies of Brahmavādis (expositors of the Vedas) He sits hugging a woman shamelessly as an uncultured person ! (7)
Even rustics ordinarily embrace a woman only in seclusion, while this (great) god, who has undertaken solemn religious vows, is clasping His Spouse in an open assembly ! (8)

(6-8)

श्रीशुक उवाच ।

भगवानपि तच्छ्रुत्वा प्रहस्यागाधधीर्नृप ।
तूष्णीं बभूव सदसि सभ्याश्च तदनुव्रताः ॥ ९॥
इत्यतद्वीर्यविदुषि ब्रुवाणे बह्वशोभनम् ।
रुषाऽऽह देवी धृष्टाय निर्जितात्माभिमानिने ॥ १०॥

Śrī Śuka went on : Even on hearing these (critical) remarks, Lord Śiva, whose mind is too deep to be fathomed, heartily laughed, O Parikṣit, and kept quiet; and so did the worthies present in the assembly and devoted to Him. (9)
While Citraketu, who was ignorant of Lord Śiva's greatness, was thus uttering much that was unbecoming of Him, Goddess Pārvatī spoke in (great) anger to that impudent Vidyādhara, who (apparently) regarded himself as one that had subdued one's self. (10)

(9-10)

पार्वत्युवाच ।

अयं किमधुना लोके शास्ता दण्डधरः प्रभुः ।
अस्मद्विधानां दुष्टानां निर्लज्जानां च विप्रकृत् ॥ ११॥
न वेद धर्मं किल पद्मयोनि-
र्न ब्रह्मपुत्रा भृगुनारदाद्याः ।
न वै कुमारः कपिलो मनुश्च
ये नो निषेधन्त्यतिवर्तिनं हरम् ॥ १२॥
एषामनुध्येयपदाब्जयुग्मं
जगद्गुरुं मङ्गलमङ्गलं स्वयम् ।
यः क्षत्रबन्धुः परिभूय सूरीन्
प्रशास्ति धृष्टस्तदयं हि दण्ड्यः ॥ १३॥
नायमर्हति वैकुण्ठपादमूलोपसर्पणम् ।
सम्भावितमतिः स्तब्धः साधुभिः पर्युपासितम् ॥ १४॥
अतः पापीयसीं योनिमासुरीं याहि दुर्मते ।
यथेह भूयो महतां न कर्ता पुत्र किल्बिषम् ॥ १५॥

Goddess Pārvatī said : Is this fellow the (only) lord now ruling over the world and wielding the rod of punishment and competent to treat with disrespect wicked and shameless people like us ? (11)
Surely neither Brahmā (the lotus-born creator) nor the sons of Brahmā—Bhṛgu, Nārada and so on—nor indeed the sage Sanatkumāra, Lord Kapila and Swāyambhuva Manu know (the essence of) righteousness; for they do not prohibit Lord Śiva (the Destroyer of the universe) from violating (the principles of) righteousness. (12)
This fellow surely deserves to be punished inasmuch as he, a vile Kṣatriya, is impudent enough to insult (great) sages (assembled here) and teach Lord Śiva (the Preceptor of the universe) Himself, whose lotus-feet are worthy of being contemplated on by the aforementioned, nay, who is the most auspicious of the auspicious. (13)
This self-conceited and arrogant fellow is not fit to resort to the soles of feet of Lord Viṣṇu, the very act of approaching which is esteemed by the virtuous. (14)
Hence be reborn in the demoniac species—a most wicked species—O evil-minded one, so that you may not perpetrate again in this world, such offence against the exalted souls my son. (15)

(11-15)

श्रीशुक उवाच ।

एवं शप्तश्चित्रकेतुर्विमानादवरुह्य सः ।
प्रसादयामास सतीं मूर्ध्ना नम्रेण भारत ॥ १६॥

Śrī Śuka resumed: Thus subjected to an execration, the said Citraketu alighted from his aerial car and propitiated the noble lady (Goddess Pārvatī) with his head bent low (in the following words), O Parikṣit (a scion of Bharata). (16)

(16)

चित्रकेतुरुवाच ।

प्रतिगृह्णामि ते शापमात्मनोऽञ्जलिनाम्बिके ।
देवैर्मर्त्याय यत्प्रोक्तं पूर्वदिष्टं हि तस्य तत् ॥ १७॥
संसारचक्र एतस्मिञ्जन्तुरज्ञानमोहितः ।
भ्राम्यन् सुखं च दुःखं च भुङ्क्ते सर्वत्र सर्वदा ॥ १८॥
नैवात्मा न परश्चापि कर्ता स्यात्सुखदुःखयोः ।
कर्तारं मन्यतेऽत्राज्ञ आत्मानं परमेव च ॥ १९॥
गुणप्रवाह एतस्मिन् कः शापः को न्वनुग्रहः ।
कः स्वर्गो नरकः को वा किं सुखं दुःखमेव वा ॥ २०॥
एकः सृजति भूतानि भगवानात्ममायया ।
एषां बन्धं च मोक्षं च सुखं दुःखं च निष्कलः ॥ २१॥
न तस्य कश्चिद्दयितः प्रतीपो
न ज्ञातिबन्धुर्न परो न च स्वः ।
समस्य सर्वत्र निरञ्जनस्य
सुखे न रागः कुत एव रोषः ॥ २२॥
तथापि तच्छक्तिविसर्ग एषां
सुखाय दुःखाय हिताहिताय ।
बन्धाय मोक्षाय च मृत्युजन्मनोः
शरीरिणां संसृतयेव कल्पते ॥ २३॥
अथ प्रसादये न त्वां शापमोक्षाय भामिनि ।
यन्मन्यसे असाधूक्तं मम तत्क्षम्यतां सति ॥ २४॥

Citraketu said : I accept Your imprecation (as a welcome and loving gift from You), with my palms joined together O Mother! For whatever is pronounced by divinities with reference to a mortal is undoubtedly that which was predestined for him. (17)
Deluded by ignorance and revolving in this whirligig of mundane existence, an embodied soul experiences joy and sorrow everywhere at every time. (18)
Neither oneself nor anyone else is responsible for (one's) joy and sorrow. A fool alone holds himself as well as another responsible for them. (19)
In this world of matter (which is a product of the three Guṇas or modes of Prakṛti) what distinction is there between an imprecation and a blessing, heaven and hell or even joy and sorrow? (20)
The one Lord brings forth living beings by His own Māyā (creative will) and (further) ordains their bondage and liberation as well as their happiness and misery, though free from bondage (Himself). (21)
To Him, who is alike to all and free from attachment, none is dear or hateful, none is a kinsman or relation, and none is His own or alien. He has no love for pleasure; how (then) can there be anger (in Him)? (22)
Yet action, which (is either virtuous or sinful and) flows from His energy (in the form of Māyā) conduces to the joy and sorrow, welfare and injury, bondage and liberation, birth and death and the circuit of worldly life of embodied souls. (23)
Hence I do not propitiate You with a view to being rid of Your imprecation, O noble lady. (Only be pleased to) forgive what You consider as unjustly said by me (even though it was uttered in a purely good spirit), O virtuous lady! (24)

(17-24)

श्रीशुक उवाच ।

इति प्रसाद्य गिरिशौ चित्रकेतुररिन्दम ।
जगाम स्वविमानेन पश्यतोः स्मयतोस्तयोः ॥ २५॥
ततस्तु भगवान् रुद्रो रुद्राणीमिदमब्रवीत् ।
देवर्षिदैत्यसिद्धानां पार्षदानां च श‍ृण्वताम् ॥ २६॥

Śrī Śuka resumed : Having thus appeased Lord Śiva and Goddess Pārvatī (who have their abode on Mount Kailāsa), O Parikṣit (a chastiser of foes), Citraketu went his way by his aerial car, while the aforesaid (divine) Couple looked on wondering. (25)
Thereupon Lord Rudra spoke as follows to His Spouse (Goddess Pārvatī) within the hearing of the gods and sages, demons and Siddhas, as well as of His attendants. (26)

(25-26)

श्रीरुद्र उवाच ।

दृष्टवत्यसि सुश्रोणि हरेरद्भुतकर्मणः ।
माहात्म्यं भृत्यभृत्यानां निःस्पृहाणां महात्मनाम् ॥ २७॥
नारायणपराः सर्वे न कुतश्चन बिभ्यति ।
स्वर्गापवर्गनरकेष्वपि तुल्यार्थदर्शिनः ॥ २८॥
देहिनां देहसंयोगाद्द्वन्द्वानीश्वरलीलया ।
सुखं दुःखं मृतिर्जन्म शापोऽनुग्रह एव च ॥ २९॥
अविवेककृतः पुंसो ह्यर्थभेद इवात्मनि ।
गुणदोषविकल्पश्च भिदेव स्रजिवत्कृतः ॥ ३०॥
वासुदेवे भगवति भक्तिमुद्वहतां नृणाम् ।
ज्ञानवैराग्यवीर्याणां नेह कश्चिद्व्यपाश्रयः ॥ ३१॥
नाहं विरिञ्चो न कुमारनारदौ
न ब्रह्मपुत्रा मुनयः सुरेशाः ।
विदाम यस्येहितमंशकांशका
न तत्स्वरूपं पृथगीशमानिनः ॥ ३२॥
न ह्यस्यास्ति प्रियः कश्चिन्नाप्रियः स्वः परोऽपि वा ।
आत्मत्वात्सर्वभूतानां सर्वभूतप्रियो हरिः ॥ ३३॥
तस्य चायं महाभागश्चित्रकेतुः प्रियोऽनुगः ।
सर्वत्र समदृक् शान्तो ह्यहं चैवाच्युतप्रियः ॥ ३४॥
तस्मान्न विस्मयः कार्यः पुरुषेषु महात्मसु ।
महापुरुषभक्तेषु शान्तेषु समदर्शिषु ॥ ३५॥

Śrī Rudra said : You have seen (with your own eyes), O fair one, the glory of the high-souled servants of servants of Lord Śrī Hari of marvellous deeds, who are free from craving (of every kind). (27)
All those (who are devoted to Lord Nārāyaṇa have no fear from any quarter whatsoever for they find the same use (no use) for heaven, for final beatitude and even for the infernal regions (perceiving as they do the same Reality pervading everywhere). (28)
It is (only) through the deluding potency of God that souls are invested with a body and it is due to their connection with a body that pairs of opposites such as joy and sorrow, life and death, execration and benediction are experienced by embodied souls. (29)
The notion of desirability and otherwise (with reference to pleasure and pain etc.), too is really the outcome of a man's ignorance (and therefore illusory) just like the distinction of pleasurable and painful experiences etc., with reference to one's own self (in a dream), and has been precisely conceived as the notion of a snake etc., with reference to a wreath of flowers. (30)
There is no object in this world worth resorting to in particular for men cherishing devotion to Lord Vāsudeva and equipped with the strength of wisdom and dispassion. (31)
Neither myself nor Brahmā (the creator), nor the sages Sanatkumāra and Nārada, nor even the (other) sages (Bhṛgu, Aṅgirā and so on) begotten by Brahmā nor the rulers of gods (Indra, Yama and others) know His intention. Much less can those accounting themselves independent lords (of the universe), though mere parts of His partial manifestations, know His (true) nature. (32)
None indeed is dear and none hateful to Him; none is His own and none alien to Him either. Being the very Self of all living beings, Śrī Hari is the beloved of all creatures. (33)
And this highly blessed Citraketu is His beloved servant, looking on all with the same eye and tranquil (by nature); and indeed I too am a devotee of the immortal Lord (and hence did not feel perturbed by his behaviour at all). (34)
Therefore, you should have no wonder in regard to (the behaviour of those) high-souled men who are devotees of Lord Viṣṇu (the Supreme Person) and tranquil (by nature) and who view all with the same eye. (35)

(27-35)

श्रीशुक उवाच ।

इति श्रुत्वा भगवतः शिवस्योमाभिभाषितम् ।
बभूव शान्तधी राजन् देवी विगतविस्मया ॥ ३६॥
इति भागवतो देव्याः प्रतिशप्तुमलन्तमः ।
मूर्ध्ना सञ्जगृहे शापमेतावत्साधुलक्षणम् ॥ ३७॥
जज्ञे त्वष्टुर्दक्षिणाग्नौ दानवीं योनिमाश्रितः ।
वृत्र इत्यभिविख्यातो ज्ञानविज्ञानसंयुतः ॥ ३८॥
एतत्ते सर्वमाख्यातं यन्मां त्वं परिपृच्छसि ।
वृत्रस्यासुरजातेश्च कारणं भगवन्मतेः ॥ ३९॥
इतिहासमिमं पुण्यं चित्रकेतोर्महात्मनः ।
माहात्म्यं विष्णुभक्तानां श्रुत्वा बन्धाद्विमुच्यते ॥ ४०॥
य एतत्प्रातरुत्थाय श्रद्धया वाग्यतः पठेत् ।
इतिहासं हरिं स्मृत्वा स याति परमां गतिम् ॥ ४१॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
षष्ठस्कन्धे चित्रकेतुशापो नाम सप्तदशोऽध्यायः ॥ १७॥

Śrī Śuka went on : On hearing this speech of Lord Śiva, Goddess Umā (Pārvatī), O king (Parikṣit), was freed from astonishment and felt pacified in mind. (36)
Though fully capable of pronouncing a counter-curse, Citraketu (a devotee of the Lord) accepted the curse of the divine lady with reverence. Such (ideal non-violence) is the characteristic of a pious soul. (37)
Hurled into the demoniac species, he sprang up from the sacred fire, called Dakṣiṇāgni, of the god Twaṣṭā and became known as Vṛtra, (still) endowed with spiritual knowledge and wisdom. (38)
I have thus told you all that you inquired of me, viz., the cause of Vṛtra's birth as a demon and what accounted for his devotion to the Lord. (39)
By listening to this sacred episode of the high-souled Citraketu, revealing the glory of the votaries of Lord Viṣṇu, one is completely rid of (the) bondage (of mundane existence). (40)
Rising (early) in the morning, he who recites this episode with reverence, remaining silent (refraining from all other talk) and remembering Śrī Hari (all the time), attains the supreme goal. (41)

Thus ends the seventeenth discourse entitled "Citraketu cursed",
in Book Six of the great and glorious Bhāgavata-Purāṇa,
otherwise known as the Paramahamsa-Sarhhitā.

(36-41)