rule



 

Canto 6

Arunodaya-kîrt./Jiv Jâgo

 


Chapter 17: Mother Pârvatî Curses Citraketu

(1) S'rî S'uka said: 'After making his obeisances in the direction in which Lord Ananta had disappeared, Citraketu, the King of the Vidyâdharas began traveling, moving about in the atmosphere. (2-3) On his way not diminished in his power and sense control he visited hundreds of thousands of people in thousands of places and was by the sages, the perfected ones and the monks praised for being a great yogi. Pleased to stay in the valleys around Kulâcalendra [Mount Sumeru] where one exercises for the different forms of perfection, he took great delight in persuading the wives of the Vidyâdharas to praise the Supreme Personality, Lord Hari. Parvati and Shiva in love(4-5) One day roaming in the brightly shining, heavenly vehicle that he had received from Lord Vishnu, he saw Lord S'iva in the midst of all the saintly personalities. Surrounded by the perfected ones and the singers of heaven, he had his arm around the goddess who sat on his lap. Citraketu laughed loudly about it and then spoke in the presence of the mother words she could clearly hear. (6) Citraketu said: 'This spiritual master of all the world, who is the direct representative of dharma for all embodied souls, sits here as head of an assembly while embracing his wife! (7) With his hair matted, intensely repentant, following the Vedic principles and presiding a gathering, he is hugging a woman sitting there unashamed like an ordinary materially motivated person. (8) Normally even conditioned souls embrace their women in private ... and this one master of vow and austerity enjoys his woman in an assembly!'

(9)
S'rî S'uka said: 'When the great Lord of fathomless intelligence heard that oh King, he only smiled and remained silent, and so did everyone in the assembly following his example. (10) With him unaware of the might [of S'iva] thus speaking against all etiquette, the devî angrily addressed the impudent one who thought he was so well restrained. (11) S'rî Pârvatî said: 'And now would this one here all of a sudden be the Supreme Controller, the one to chastise and the master of restraint for persons like us as the ones criminal and shameless? (12) It must be so that the one born on the lotus has no notion of dharma. Nor do Brahmâ's sons, Bhrigu or Nârada, the four Kumâras, Lord Kapila or Manu himself have a clue, otherwise they would have stopped our S'iva from breaking the rules! (13) This one here is the lowest of all kshatriyas. He who by him positioning himself above the gods so impudently was chastised, is the one who is the teacher of all the world, the auspicious one of auspiciousness in person upon whose lotus feet one meditates. Therefore this man deserves it to be punished. (14) This impudent, haughty fellow doesn't deserve it to approach the shelter of the lotus feet of Vaikunthha that are worshiped by all the saints [compare: S'rî S'rî S'ikshâshthaka]. (15) Therefore, oh greatest of all sinners, leave this place to be born among the demons oh fool, so that this world again belongs to the great ones and you, my son, no longer will commit any offense.'

(16)
S'rî S'uka said: 'Thus being cursed Citraketu came down from his heavenly chariot to propitiate Pârvatî by bowing his head deeply before her, oh son of Bharata. (17) Citraketu said: 'Folding my hands before you oh mother, I accept your curse. That which the gods impose upon a mortal is entirely determined by his deeds in the past. (18) Deluded in his ignorance the living entity is caught wandering around in the vicious circle, the cycle of rebirth of this material life wherein he constantly is subject to happiness and distress. (19) The individual soul, nor anyone else, can be really the one who calls for the happiness and sorrow [the illusion and disillusion]. A person lacking in awareness nevertheless considers himself or someone else the cause in this matter.  (20) What would in this stream, this constantly changing flow of the modes of matter, actually be a curse or a favor, what would [the meaning of] a promotion to heaven or a fall down in hell be, or [the eternal value of] happiness and distress? (21) He, the One Supreme Lord, by His potencies creates the conditioned existence of all living beings as also the life of liberation [in devotional service]. He is the One responsible for the happiness and distress on the one hand and the position in which one [with Him] is elevated above time on the other hand. (22) He considers no one His favorite or enemy, a kinsman or friend, an insider or outsider. He is equal to all, omnipresent and unaffected by the world. In His happiness being free from attachments, one finds no anger in Him. (23) Still there is, in a repetition of being born and dying again, for the ones embodied the [karmic] answer of an existence settled for happiness and grief, gain and loss, bondage and liberation which generated from the energy of the Lord [as a secondary creation]. (24) Therefore I do not ask for your mercy to be released from your curse oh angry one. All I want is that you accept my excuses for everything I've said that in your eyes oh chaste one, was unbecoming.'

(25) S'rî S'uka said: 'After thus having propitiated these elevated personalities oh persistent conqueror of the enemies, Citraketu left in his heavenly vehicle while the two were watching and smiling at him. (26) With Nârada, the Daityas, the Siddhas and his personal associates all listening, the great Lord then spoke to his wife the following words. (27) S'rî Rudra said: 'Have you seen, my beauty, how magnanimous the servants of the servants are, the great souls who have forsaken their sense gratification in relating to the Supreme Personality whose actions are so wonderful? (28) Parvati and Shiva in loveNone of the pure devotees of Nârâyana are ever afraid. To be in heaven, on the path of liberation or to have a place in hell makes no difference to them [in their service]. (29) With the game played by the Lord those who are embodied are, because they identify themselves with their bodies, bound to the dualities of happiness and distress, dying and being born and being cursed or favored. (30) The way one may take a flower garland for something else or speaks of qualities or faults in a [dream] image of oneself, also the appraisals of a person that are based upon a lack of insight are deceptive. (31) People who lead to or propagate bhakti, or love in devotional service for the Supreme Lord Vâsudeva, possess the strength of spiritual knowledge and detachment and take no interest in any other shelter [see also 1.2: 7]. (32) Not I nor Lord Brahmâ, neither the As'vinî-kumâras nor Nârada, the sons of Brahmâ, the saints or all the great demigods, know the true nature of Him of whom we, who like to think of ourselves as independent rulers, all are but parts of a partial aspect. (33) No one in particular is loved or disliked by Him, He calls no one His own nor does He exclude anyone. The Lord as the Soul of the soul of all living beings is the one dearest to all. (34-35) This greatly fortunate King Citraketu is His obedient servant loved by everyone. He, peaceful and equal to all, is the love of the Infallible One just as I am. Don't be surprised to find the devotees of the Supreme Personality among the people to be the great souls who bring peace and equality.'

(36) S'rî S'uka said: After thus having heard what the great Lord S'iva had to tell her, the goddess Pârvatî was freed from her doubt and perplexity and found back her peace of mind oh King. (37) He, who as a great devotee was fully capable of pronouncing a counter-curse against the goddess, [nevertheless] in resignation accepted his condemnation and that characterized him as a true saint. (38) [Because of this curse he thereafter despite] of all his knowledge and wisdom found his place in the department of the demoniac species of life. [After being reborn as Vis'varûpa and being killed by Indra,] he then being summoned by Tvashthâ's dakshinâgni sacrifice, thus became known as Vritrâsura [*, see 6.9 and compare with 1.5: 19]. (39) This [my dear Parîkchit] was all I had to tell you concerning your question about Vritrâsura, he of an exalted intelligence who appeared in the world as a demon. (40) Hearing this sacred history about the great soul Citraketu which reflects the greatness of the devotees of Vishnu, one is freed from bondage. (41) Anyone who, remembering the Lord, rises early in the morning to control with faith his voice by reciting this story, will reach the supreme destination.'

 

 

next                     

 
Third revised edition, loaded January 15, 2012.
 
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'After making his obeisances in the direction in which Lord Ananta had disappeared, Citraketu, the King of the Vidyâdharas began traveling, moving about in the atmosphere.
S'rî S'uka said: 'After making his obeisances in the direction to which Lord Ananta had disappeared started Citraketu, the King of the vidyâdhara's traveling, moving about in the wide world. (Vedabase)

 

Text 2-3

On his way not diminished in his power and sense control he visited hundreds of thousands of people in thousands of places and was by the sages, the perfected ones and the monks praised for being a great yogi. Pleased to stay in the valleys around Kulâcalendra [Mount Sumeru] where one exercises for the different forms of perfection, he took great delight in persuading the wives of the Vidyâdharas to praise the Supreme Personality, Lord Hari.

He unhindered visited hundreds of thousands of people in thousands of places and was in his strength and sensecontrol praised as a great yogî by the sages, the perfected and the monks. With his heart in between the hights of Kulâcalendra [Mount Meru] where one exercises for perfection, he took pleasure with the wives of the vidyâdhara's to incite the praise of Lord Hari, the Controller. (Vedabase)

 

Text 4-5

One day roaming in the brightly shining, heavenly vehicle that he had received from Lord Vishnu, he saw Lord S'iva in the midst of all the saintly personalities. Surrounded by the perfected ones and the singers of heaven, he had his arm around the goddess who sat on his lap. Citraketu laughed loudly about it and then spoke in the presence of the mother words she could clearly hear.

Once going about in his brightly shining heavenly vehicle that he had gotten from Lord Vishnu, saw he Lord S'iva in the midst of all the saintly, surrounded by the perfected and the singers of heaven, embracing with his arm the goddess sitting on his lap, and laughing loudly he there spoke in the presence of the mother for her clearly to hear. (Vedabase)

 

Text 6

Citraketu said: 'This spiritual master of all the world, who is the direct representative of dharma for all embodied souls, sits here as head of an assembly while embracing his wife!

Citraketu said: 'This spiritual master of all the world, who to all the embodied is the direct representative of the dharma, as the chief for true sits in an assembly embracing his wife! (Vedabase)

 

Text 7

With his hair matted, intensely repentant, following the Vedic principles and presiding a gathering, he is hugging a woman sitting there unashamed like an ordinary materially motivated person.

With his hair matted, exalted of penance, strict to the spiritual and presiding the assembly he is hugging a woman and sits there unashamed just like a material person. (Vedabase)

 

Text 8

Normally even conditioned souls embrace their women in private ... and this one master of vow and austerity enjoys his woman in an assembly!'

Normally do even conditioned souls though embrace women in private... and this one master of vow and austerity enjoys his woman in an assembly!' (Vedabase)

 

Text 9

S'rî S'uka said: 'When the great Lord of fathomless intelligence heard that oh King, he only smiled and remained silent, and so did everyone in the assembly following his example.

S'rî S'uka said: 'The great Lord of fathomless intelligence who also heard that o King, just smiled and remained silent and everyone in the assembly did so after him. (Vedabase)
  

Text 10

With him unaware of the might [of S'iva] thus speaking against all etiquette, the devî angrily addressed the impudent one who thought he was so well restrained.

When he thus unaware of the might spoke against all etiquette, spoke the goddess angered to the audacious one who thought himself so well-controlled. (Vedabase)

 

Text 11

S'rî Pârvatî said: 'And now would this one here all of a sudden be the Supreme Controller, the one to chastise and the master of restraint for persons like us as the ones criminal and shameless?

S'rî Pârvatî said: 'And now is this one supposed to be the Supreme Controller, the one to chastise and the master of restraint to people like us, the criminal and the shameless? (Vedabase)

 

Text 12

It must be so that the one born on the lotus has no notion of dharma. Nor do Brahmâ's sons, Bhrigu or Nârada, the four Kumâras, Lord Kapila or Manu himself have a clue, otherwise they would have stopped our S'iva from breaking the rules!

It must be the one from the Lotus that has no idea of dharma, nor do Brahmâ's sons, Brghu or Nârada, nor indeed did the four Kumâra's, Lord Kapila and Manu himself have the sense to stop our S'iva who broke the rules! (Vedabase)

 

Text 13

This one here is the lowest of all kshatriyas. He who by him positioning himself above the gods so impudently was chastised, is the one who is the teacher of all the world, the auspicious one of auspiciousness in person upon whose lotus feet one meditates. Therefore this man deserves it to be punished.

Of all is he, who by this lowest among the kshatriya's overriding the demigods is impudently chastised, the one who with his lotus feet is the teacher of the world and the auspicious of auspiciousness himself and the one to be meditated upon. Therefore should this man here be punished indeed. (Vedabase)

 

Text 14

This impudent, haughty fellow doesn't deserve it to approach the shelter of the lotus feet of Vaikunthha that are worshiped by all the saints [compare: S'rî S'rî S'ikshâshthaka].

This impertinent haughty fellow is not the one to deserve the approach of the shelter of the lotusfeet of Vaikunthha worshipped by all the saints [compare: the Siksâstaka]. (Vedabase)

 

Text 15   

Therefore, oh greatest of all sinners, leave this place to be born among the demons oh fool, so that this world again belongs to the great ones and you, my son, no longer will commit any offense.'

Therefore o greatest of sinners go to be born from the demons, o fool, so that this world again belongs to the great and that you, my son, will no longer commit any offense.' (Vedabase)

 

Text 16

S'rî S'uka said: 'Thus being cursed Citraketu came down from his heavenly chariot to propitiate Pârvatî by bowing his head deeply before her, oh son of Bharata.

S'rî S'uka said: 'Thus being cursed came Citraketu down from his heavenly chariot to be to the best of his grace with Pârvatî bending his head low, o son of Bharata. (Vedabase)

 

Text 17

Citraketu said: 'Folding my hands before you oh mother, I accept your curse. That which the gods impose upon a mortal is entirely determined by his deeds in the past.

Citraketu said: 'Folding my hands before you o Mother I accept your curse; that which is prescribed to a mortal by the godly has been set by his deeds in the past indeed. (Vedabase)

 

Text 18

Deluded in his ignorance the living entity is caught wandering around in the vicious circle, the cycle of rebirth of this material life wherein he constantly is subject to happiness and distress.

In the vicious circle of this material life is the living entity bewildered by ignorance and wanders he, always experiencing happiness and distress, everywhere. (Vedabase)

   

Text 19

The individual soul, nor anyone else, can be really the one who calls for the happiness and sorrow [the illusion and disillusion]. A person lacking in awareness nevertheless considers himself or someone else the cause in this matter. 

A person not aware considers in this himself and for sure also others the doer but nor can indeed the individual soul nor someone else either be the doer giving happiness and distress. (Vedabase)


Text 20

What would in this stream, this constantly changing flow of the modes of matter, actually be a curse or a favor, what would [the meaning of] a promotion to heaven or a fall down in hell be, or [the eternal value of] happiness and distress?

What would, in this current of the modes of matter, be a curse or what indeed a favor, what a promotion to heaven or what a fall down in hell or what would be happiness and distress therein? (Vedabase)

 

Text 21

He, the One Supreme Lord, by His potencies creates the conditioned existence of all living beings as also the life of liberation [in devotional service]. He is the One responsible for the happiness and distress on the one hand and the position in which one [with Him] is elevated above time on the other hand.

He is the One Supreme Lord, who by His potencies creates the conditioned life of all the beings as well as the life of liberation; the happiness and distress at the one hand and the position above time at the other. (Vedabase)

 

Text 22

He considers no one His favorite or enemy, a kinsman or friend, an insider or outsider. He is equal to all, omnipresent and unaffected by the world. In His happiness being free from attachments, one finds no anger in Him.

To Him no one is dear or not dear, nor a kinsmen or a friend or is one of others or of His own either; He is equal, omnipresent, unaffected by the world and unattached in that happiness from which there is [to normal people] factually the anger. (Vedabase)

 

Text 23

Still there is, in a repetition of being born and dying again, for the ones embodied the [karmic] answer of an existence settled for happiness and grief, gain and loss, bondage and liberation which generated from the energy of the Lord [as a secondary creation].

Still is there of His forces to the embodied the creation of in repeat being destined to be of happiness and distress, profit and loss, bondage and liberation and death and birth. (Vedabase)


Text 24

Therefore I do not ask for your mercy to be released from your curse oh angry one. All I want is that you accept my excuses for everything I've said that in your eyes oh chaste one, was unbecoming.'

Therefore I am not begging you to be released from your curse o angry one, but just to have you accept my excuses for all that you, o chaste one, verily considered improperly said by me.' (Vedabase)

 

Text 25

S'rî S'uka said: 'After thus having propitiated these elevated personalities oh persistent conqueror of the enemies, Citraketu left in his heavenly vehicle while the two were watching and smiling at him.

S'rî S'uka said: 'After thus satisfying the elevated ones, o ever conqueror of the enemies, went Citraketu away by his own means through heaven from where the two were watching over and smiling at him. (Vedabase)

 

Text 26

With Nârada, the Daityas, the Siddhas and his personal associates all listening, the great Lord then spoke to his wife the following words.

Thereafter then said the great Lord to His wife the following while Nârada, the daitya's and the siddha's and his personal associates were all listening. (Vedabase)

 

Text 27

S'rî Rudra said: 'Have you seen, my beauty, how magnanimous the servants of the servants are, the great souls who have forsaken their sense gratification in relating to the Supreme Personality whose actions are so wonderful?

S'rî Rudra said: 'Have you seen, my beauty, how magnanimous the servants of the servants are, the great souls in forsaking the sensual unto the Supreme Personality, Whose works are so wondrous? (Vedabase)

 

Text 28

None of the pure devotees of Nârâyana are ever afraid. To be in heaven, on the path of liberation or to have a place in hell makes no difference to them [in their service].

The pure of Nârâyana are all in no instance afraid, whether it concerns heaven, liberation or to be in hell; in their eyes it is all of equal value. (Vedabase)

 

Text 29

With the game played by the Lord those who are embodied are, because they identify themselves with their bodies, bound to the dualities of happiness and distress, dying and being born and being cursed or favored.

The embodied are because of being in touch with the physical no doubt of the dual of the Lord His pastimes, of happiness and distress, death and birth and curse and favor. (Vedabase)

 

Text 30

The way one may take a flower garland for something else or speaks of qualities or faults in a [dream] image of oneself, also the appraisals of a person that are based upon a lack of insight are deceptive.

Without discrimination indeed making distinctions, are there like that of the person within himself the qualities and faults of imagination made with the difference of for instance being sure of having a garland. (Vedabase)


Text 31

People who lead to or propagate bhakti, or love in devotional service for the Supreme Lord Vâsudeva, possess the strength of spiritual knowledge and detachment and take no interest in any other shelter [see also 1.2: 7].

People who carry in their hearts love and faith unto the Supreme Lord Vâsudeva are of real knowledge and detachment, they do not take to any physical potency for their shelter [see also 1.2:7]. (Vedabase)

 

Text 32

Not I nor Lord Brahmâ, neither the As'vinî-kumâras nor Nârada, the sons of Brahmâ, the saints or all the great demigods, know the true nature of Him of whom we, who like to think of ourselves as independent rulers, all are but parts of a partial aspect.

Nor I, nor Lord Brahmâ, nor the As'vinî-Kumâra's, nor Nârada, the sons of Brahmâ, the saints nor all the great demigods know the true nature of Him of whom they who think of themselves as separate rulers, are all parts of parts. (Vedabase)

 

Text 33

No one in particular is loved or disliked by Him, He calls no one His own nor does He exclude anyone. The Lord as the Soul of the soul of all living beings is the one dearest to all.

There is indeed no one particularly loved by Him nor disliked nor does anyone even belong to Him or to someone else; as the soul of the soul of all beings is the Lord the most dear to all alive. (Vedabase)

 

Text 34-35

This greatly fortunate King Citraketu is His obedient servant loved by everyone. He, peaceful and equal to all, is the love of the Infallible One just as I am. Don't be surprised to find the devotees of the Supreme Personality among the people to be the great souls who bring peace and equality.'

This greatly fortunate king Citraketu is of Him an obedient servant beloved everywhere who sees equally and is of peace indeed and who, just as I, is the love of the Infallible one. Be therefore not surprised about the ways of those persons who are great souls and great personalities of devotion in peace and equality towards all.' (Vedabase)

  

Text 36

S'rî S'uka said: After thus having heard what the great Lord S'iva had to tell her, the goddess Pârvatî was freed from her doubt and perplexity and found back her peace of mind oh King.

S'rî S'uka said: Thus hearing what the great Lord S'iva had to tell her found Pârvatî her peace of mind back o King and was the goddess released of her astonishment. (Vedabase)

 

Text 37

He, who as a great devotee was fully capable of pronouncing a counter-curse against the goddess, [nevertheless] in resignation accepted his condemnation and that characterized him as a true saint.

When he, who as a great devotee in all respects was able to formulate a counter-curse against the goddess, accepted the condemnation loaded on his head, marked this him out as a true devotee. (Vedabase)

 

Text 38

[Because of this curse he thereafter despite] of all his knowledge and wisdom found his place in the department of the demoniac species of life. [After being reborn as Vis'varûpa and being killed by Indra,] he then being summoned by Tvashthâ's dakshinâgni sacrifice, thus became known as Vritrâsura [see 6.9 and compare with 1.5: 19].

Born from the brahmin called Tvâsta turned he at the daksina firesacrifice to the department of the demoniac species of life and thus became he with all his knowledge and wisdom celebrated as Vritrâsura [see 6.9 and compare with 1.5:19]. (Vedabase)

 

Text 39

This [my dear Parîkchit] was all I had to tell you concerning your question about Vritrâsura, he of an exalted intelligence who appeared in the world as a demon.

This was all that I had to explain unto you asking me about Vritrâsura, the one of exalted intelligence who was born in the darkness. (Vedabase)

 

Text 40

Hearing this sacred history about the great soul Citraketu which reflects the greatness of the devotees of Vishnu, one is freed from bondage.

This history of the pious Citraketu who was such a great soul, contains all the glory and he who hears it from the devotees of Vishnu is freed from bondage. (Vedabase)

 

Text 41

Anyone who, remembering the Lord, rises early in the morning to control with faith his voice by reciting this story, will reach the supreme destination.'

Anyone who rising early in the morning and with faith controlling the words reads out this story, that person remembering the Lord, will reach the supreme destination.' (Vedabase)

 

*:  Tvashthâ is a name derived from the roots tashtha and tvaksh, which means paired, fashioned, formed in mind, produced or to create or produce. There are different Tvashthâ's mentioned in the Bhâgavatam. One is a name of Vis'vakarmâ, the architect demigod as mentioned in 4.15: 17. In 3.6: 15 the name is used for the sun, the director of light as the part of the Universal form of the Lord ruling eyesight. One is mentioned in verse 5.15: 14-15. This one fathered a son called Viraja. The Tvashthâ mentioned in the context of this story wherein he fathered Vis'varupa who turned into the demon Vritrâsura, is possibly the same god [of the sun] as the one who is mentioned among the deva's ruling the months, in his case, the month of Isha [September-October] as is mentioned in 12.11: 43.






 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The first painting is (wrongfully) titled:
"Lord Shiva awaiting Tripura to join with each other".
©
Exoticindia.com. Used with permission.
The second picture is titled: 'Shiva and Parvati'.
 Chokha, India, Rajput period ca. 1820. '
Bron: 
Smithsonian Institute.
Production: Filognostic Association of The Order of Time.


  

 

Feed-back | Links | Downloads | MusicPictures | What's New | Search | Donations