श्रीमद्भागवतमहापुराणम् षष्ठ: स्कन्ध: पञ्चदश: अध्याय: श्री शुक उवाच - Shree Shuka said - ऊचतुर्मृतकोपान्ते पतितं मृतकोपमम् ।
शोकाभिभूतं राजानं बोधयन्तौ सदुक्तिभि: ॥१॥
ऊचतु:-मृतक-उपान्ते they said to, dead near
पतितम् मृतक-उपमम् by fallen, dead like शोक-अभिभूतम् राजानम् by grief overwhelmed the king बोधयन्तौ सत्-उक्तिभि: enlightening by wise words The sage Angeeraa and Naarada, said to the king who, overwhelmed with grief was lying dead like near the dead son, enlightening him with wise words.


कोऽयं स्यात् तव रजेन्द्र भवान् यमनुशोचति ।
त्वं चास्य कतम: सृष्टौ पुरेदानीमत: परम् ॥२॥
क:-अयम् स्यात् तव रजेन्द्र who this may be, yours O King of kings!
भवान् यम्-अनुशोचति you whom are lamenting त्वम् च-अस्य कतम: सृष्टौ you and his were who in the creation पुरा-इदानीम्-अत: परम् before now, from now on later O Kings of kings! The one whom you are lamenting, who is he to you, and who are you to him, or in this creation, who will he be to you from now on, later.


यथा प्रयान्ति संयान्ति स्रोतोवेगेन वालुका: ।
संयुज्यन्ते वियुज्यन्ते तथा कालेन देहिन: ॥३॥
यथा प्रयान्ति संयान्ति just as, stand apart, go away
स्रोत:-वेगेन वालुका: by stream's current, sand particles संयुज्यन्ते वियुज्यन्ते तथा come together and part, like that कालेन देहिन: by Time living beings Just as, sand particles stand apart, and go away by the current of the stream, like that the living beings come together, and also part by Time.


यथा धानासु वै धाना भवन्ति न भवन्ति च ।
एवं भूतेषु भूतानि चोदितानीशमायया ॥४॥
यथा धानासु वै धाना just as, from seeds indeed seeds
भवन्ति न भवन्ति च become, do not become and एवम् भूतेषु भूतानि like that, from living beings चोदितानि-ईश-मायया prompted by The Lords Maayaa Just as seeds spring up from seeds, and some do not even spring up, like that, from living beings, living beings are evolved, and may not even evolve, prompted by Lord's Maayaa.


वयं च त्वं च ये चेमे तुल्यकालाश्चराचरा: ।
जन्ममृत्योर्यथा पश्चात् प्राङ्नैवमधुनापि भो: ॥५॥
वयम् च त्वम् च ये च-इमे we and you and those these
तुल्य-काला:-चर-अचरा: like, Time, mobile, immobile जन्म-मृत्यो:-यथा पश्चात् birth and death and likewise after प्राक्-न-एवम्-अधुना-अपि भो: before not (were) and also presently also are not, O! (Chitraketu) O Chitraketu! We, and you and all these mobile creatures and immobile things, just like Time, were not there before birth and death, nor after birth and death, rather they are not there presently also.


भूतैर्भूतानि भूतेश: सृजत्यवति हन्त्यज: ।
आत्मसृष्टैरस्वतन्त्रैरनपेक्षोऽपि बालवत् ॥६॥
भूतै:-भूतानि भूतेश: by the living beings, living beings, The Lord of created beings,
सृजति-अवति हन्ति-अज: creates, protects and destroys आत्म-सृष्टै:-अस्वतन्त्रै:- by Himself created, not independent अनपेक्ष:-अपि बालवत् unconcerned also, like a child (play) The Lord of Created beings, Himself unconcerned, like a child's play, creates, living beings from other living beings, which are created by Himself. He also protects and destroys them, and so they are not independent.


देहेन देहिनो राजन् देहाद्देहोऽभिजायते ।
बीजादेव यथा बीजं देह्यर्थ इव शाश्वत: ॥७॥
देहेन देहिन: राजन् from a body, embodied being, O King!
देहात्-देह:-अभिजायते from a body a body is evolved बीजात्-एव यथा बीजम् from a seed only, just a seed देही-अर्थ: इव शाश्वत: the soul Reality like, is eternal O King! From an embodied being an embodied being, from a body a body is evolved, just as a seed is evolved only from a seed. The soul, inside the living being, like the only Reality, is eternal.


देहदेहिविभागोऽयमविवेककृत: पुरा ।
जातिव्यक्तिविभागोऽयं यथा वस्तुनि कल्पित: ॥८॥
देह-देहि-विभाग:-अयम्- body embodied soul distinction, this
अविवेक-कृत: पुरा ignorance, existed long back जाति-व्यक्ति-विभाग:-अयम् the generic quality of a thing and the thing, distinction, this यथा वस्तुनि कल्पित: just of materials is imagined This distinction that a body and the embodied soul are different, is due to ignorance which is there from long back, just as the material constituent of a thing and the thing is conceived as different, but in fact they are interdependent, and so it is imagined.


श्री शुक उवाच - Shree Shuka said - एवमाश्वासितो राजा चित्रकेतुर्द्विजोक्तिभि: ।
प्रमृज्य पाणिना वक्त्रमाधिम्लानमभाषत ॥९॥
एवम्-आश्वासित: राजा thus consoled, the King
चित्रकेतु:-द्विज-उक्तिभि: Chitraketu, by the Braahmana's words प्रमृज्य पाणिना वक्त्रम्- wiping with hand the face अधिम्लानम्-अभाषत withered, said Thus, King Chitraketu, consoled by the words of the two Braahmanas, wiped his withered face with the hand and said,…


राजा उवाच - The King said - कौ युवां ज्ञानसम्पनौ महिष्ठौ च महीयसाम् ।
अवधूतेन वेषेण गूढाविह समागतौ ॥१०॥
कौ युवाम् ज्ञान-सम्पनौ who you two are, wisdom rich
महिष्ठौ च महीयसाम् greater and of the greatest अवधूतेन वेषेण in ascetic attire गूढौ-इह समागतौ unknowable here have come Who are you two who have come here, rich in wisdom, in ascetic attire, and unfathomable, adored by the adorable?


चरन्ति ह्यवनौ कामं ब्राह्मणा भगवत्प्रिया: ।
मादृशां ग्राम्यबुद्धीनां बोधायोन्मत्तलिङ्गिन: ॥११॥
चरन्ति हि-अवनौ कामम् roam about indeed the earth at will
ब्राह्मणा: भगवत्-प्रिया: Braahmanas, The Lord's dear ones मादृशाम् ग्राम्य-बुद्धीनाम् my like, sensually minded बोधाय-उन्मत्त-लिङ्गिन: to admonish, in ascetic disguise The Lord's dear ones, you, the Braahmanas, roam about the earth, in the disguise of ascetics, to admonish people like me whose minds are sensually inclined.


कुमारो नारद ऋभुरङ्गिरा देवलोऽसित: ।
अपान्तरतमो व्यासो मार्कण्डेयोऽथ गौतम: ॥१२॥
कुमार: नारद: ऋभु:- Sanatkumaaras, Naarada, Ribhu,
अङ्गिरा: देवल:-असित: Angeeraa, Devala, Asita, अपान्तरतम: व्यास: Apaantaraatmaa, Vyaasa, मार्कण्डेय:-अथ गौतम: Maarkandeya, then Gautama, Sanatkumaaras, Naarada, Ribhu, Angeeraa, Devala, Asita, Apaantaraatmaa, Vyaasa, Maarkandeya, then Gautama,…


वसिष्ठो भगवान् राम: कपिलो बादरायणि: ।
दुर्वासा याज्ञवल्क्यश्च जातूकर्ण्यस्तथाऽऽरुणि: ॥१३॥
वसिष्ठ: भगवान् राम: Vashishtha, glorious Parashuraama,
कपिल: बादरायणि: Kapila, Baadaraayana (Shuka) दुर्वासा: याज्ञवल्क्य:- Durvaasaa, Yagyavalkya, च जातूकर्ण्य:-तथा-आरुणि: and Jaatakarma, and Aarunee, Vashishtha, glorious Parashuraama, Kapila, Baadaraayana (Shuka), Durvaasaa, Yagyavalkya, and Jaatakarma, and Aarunee,….


रोमशश्च्यवनो दत्त आसुरि: सपतञ्जलि: ।
ऋषिर्वेदशिरा बोध्यो मुनि: पञ्चशिरास्तथा ॥१४॥
रोमश:-च्यवन: दत्त: Romasha, Chyavana, Dattaatreya,
आसुरि: सपतञ्जलि: Aasuree, with Patanjali, ऋषि:-वेदशिरा: बोध्य: sage Vedshiraa, Bodhya, मुनि: पञ्चशिरा:-तथा sage Panchashiraa and Romasha, Chyavana, Dattaatreya, Aasuree, with Patanjali, sage Vedshiraa, Bodhya and sage Panchashiraa…


हिरण्यनाभ: कौसल्य: श्रुतदेव ऋतध्वज: ।
एते परे च सिद्धेशाश्चरन्ति ज्ञानहेतव: ॥१५॥
हिरण्यनाभ: कौसल्य: Hiranyanaabha, Kausalya,
श्रुतदेव: ऋतध्वज: Shrutadeva, Ritadhvaja, एते परे च सिद्धेशा:- these and the other Siddha lords चरन्ति ज्ञान-हेतव: roam to wisdom impart Hiranyanaabha, Kausalya, Shrutadeva, Ritadhvaja, these and the other Siddha lords roam the earth, to impart wisdom.


तस्माद्युवां ग्राम्यपशोर्मम मूढधिय: प्रभू ।
अन्धे तमसि मग्नस्य ज्ञानदीप उदीर्यताम् ॥१६॥
तस्मात्-युवाम् therefore, you two
ग्राम्य-पशो:-मम to the sensual brute me मूढ-धिय: प्रभू foolish minded, are the masters अन्धे तमसि मग्नस्य in blind darkness plunged ज्ञान-दीप उदीर्यताम् by wisdom torch, lift up Therefore, my masters, me, the sensual brute and the foolish minded, plunged into blinding darkness, by the wisdom torch, lift out.


अङ्गिरा उवाच - Angeeraa said - अहं ते पुत्रकामस्य पुत्रदोऽस्म्यङ्गिरा नृप ।
एष ब्रह्मसुत: साक्षान्नारदो भगवानृषि: ॥१७॥
अहम् ते पुत्र-कामस्य I am, your son desiring
पुत्रद:-अस्मि-अङ्गिरा नृप son giver am Angeeraa, O King! एष: ब्रह्म-सुत: साक्षात्- this Brahmaa's son, himself नारद: भगवान्-ऋषि: Naarada, the glorious sage O King! I am the same Angeera who blessed you with a son, when you longed for one. This is Brahma's son Naarada himself, the glorious sage.


इत्थं त्वां पुत्रशोकेन मग्नं तमसि दुस्तरे ।
अतदर्हमनुस्मृत्य महापुरुषगोचरम् ॥१८॥
इत्थम् त्वाम् पुत्र-शोकेन like this, you, by son's grief
मग्नम् तमसि दुस्तरे plunged in despondency difficult to overcome अतदर्हम्-अनुस्मृत्य not worthy of that, knowing महापुरुष-गोचरम् The Supreme Person's devotee Knowing you, The devotee of The Supreme Person, plunged in the sea of despondency, difficult to overcome, due to the grief of the son's loss, and not worthy of that,…


अनुग्रहाय भवत: प्राप्तावावामिह प्रभो ।
ब्रह्मण्यो भगवद्भक्तो नावसीदितुमर्हसि ॥१९॥
अनुग्रहाय भवत: to bless you
प्राप्तौ-आवाम्-इह प्रभो have come we two here, O King! ब्रह्मण्य: भगवत्-भक्त: a votary of the Braahmanas, The Lord's devotee न-अवसीदितुम्-अर्हसि does not to suffer deserve O King! We two have come here to bless you. A votary of the Braahmanas, and a devotee of The Lord, like you, does not deserve to suffer.


तदैव ते परं ज्ञानं ददामि गृहमागत: ।
ज्ञात्वान्याभिनिवेशं ते पुत्रमेव ददावहम् ॥२०॥
तदा-एव ते परम् ज्ञानम् then only, to you, the highest knowledge
ददामि गृहम्-आगत: would give, to (your) house having come ज्ञात्वा-अन्य-अभिनिवेशम् knowing, other desire ते पुत्रम्-एव ददौ-अहम् to you son only gave I I would have given to you the knowledge, highest then itself, when I had come to your house, but knowing your desire for something else, I gave you a son only.


अधुना पुत्रिणां तापो भवतैवानुभूयते ।
एवं दारा गृहा रायो विविधैश्वर्यसम्पद: ॥२१॥
अधुना पुत्रिणाम् ताप: today, of those having sons, the agony
भवता-एव-अनुभूयते by you yourself is experienced एवम् दारा: गृहा: राय: like that of wives, house, riches विविध-ऐश्वर्य-सम्पद: various power and prosperity Today, you have yourself experienced the agony of those who have children. Like that is also the case with wives, house, riches and various kinds of power and prosperity.


शब्दादयश्च विषयाश्चला राज्यविभूतय: ।
मही राज्यं बलं कोशो भृत्यामात्या: सुहृज्जना:॥२२॥
शब्द-आदय:-च विषया:- sound others and sense objects
चला: राज्य-विभूतय: are transitory, sovereignty, various glories, मही राज्यम् बलम् कोश: land, kingdom, army, treasury, भृत्य-आमात्या: सुहृत्-जना: servants, ministers, and friends So also, sound and other sense objects are transitory, sovereignty, various glories, land, kingdom, army, treasury, servants, ministers, and friends.


सर्वेऽपि शूरसेनेमे शोकमोहभयार्तिदा: ।
गन्धर्वनगरप्रख्या: स्वप्नमायामनोरथा: ॥२३॥
सर्वे-अपि शूरसेन-इमे all also, O Shoorasena! These
शोक-मोह-भय-आर्तिदा: grief, infatuation, fear, and suffering giving गन्धर्व-नगर-प्रख्या: (like) Gandharva city, false स्वप्न-माया-मनोरथा: dream, illusion, desires O Shoorasena! All these also are grief, infatuation, fear and suffering giving. They, dream, illusion and desires, are false like the Gandharva city.


दृश्यमाना विनार्थेन न दृश्यन्ते मनोभवा: ।
कर्मभिर्ध्यायतो नानाकर्माणि मनसोऽभवन् ॥२४॥
दृश्यमाना: विना-अर्थेन the perceived, without reality
न दृश्यन्ते मन:-भवा: are not seen, in the mind conceived कर्मभि:-ध्यायत: according to the actions thinking नाना-कर्माणि मनस:-अभवन् the various actions, by mind only are created The things perceived, are without reality, and so are in fact not seen. They are conceived by the mind. Even if it is thought in the mind that the things are the result of past actions, they are also in fact only created by the mind.


अयं हि देहिनो देहो द्रव्यज्ञानक्रियात्मक: ।
देहिनो विविधक्लेशसन्तापकृदुदाहृत: ॥२५॥
अयम् हि देहिन: देह: this indeed of the embodied (souls), body is
द्रव्य-ज्ञान-क्रिया-आत्मक: of gross elements, perception, action, consists देहिन: विविध-क्लेश- to the embodied (soul) various sufferings सन्ताप-कृत्-उदाहृत: agonies causing is said to be It is said that, indeed, of the embodied souls, this body, consisting of gross elements, senses of perception and the senses of action, causes various sufferings and agonies to the embodied soul.


तस्मात् स्वस्थेन मनसा विमृश्य गतिमात्मन: ।
द्वैते ध्रुवविश्रम्भं त्यजोपशममाविश ॥२६॥
तस्मात् स्वस्थेन मनसा therefore, with a composed mind
विमृश्य गतिम्-आत्मन: investigate the true nature of the Self द्वैते ध्रुव-विश्रम्भम् in the duality implied abiding faith त्यज-उपशमम्-आविश give up, to quietitude resort to Therefore, with a composed mind investigate the true nature of the Self. Give up the abiding faith in the duality implying objective world and resort to quietitude.


नारद उवाच - Naarada said - एतां मन्त्रोपनिषदं प्रतीच्छ प्रयतो मम ।
यां धारयन् सप्तरात्रान् द्रष्टा सङ्कर्षणं प्रभुम् ॥२७॥
एताम् मन्त्र-उपनिषदम् this sacred text
प्रतीच्छ प्रयत: मम revive from me याम् धारयन् सप्त-रात्रान् which repeating, in seven nights द्रष्टा सङ्कर्षणम् प्रभुम् will behold, Sankarshana The Lord Receive from me this sacred text, by repeating and fixing your mind on which, you will behold The Lord Sankarshana within seven nights.


यत्पादमूलमुपसृत्य नरेन्द्र पूर्वे शर्वादयो भ्रममिमं द्वितयं विसृज्य ।
सद्यस्तदीयमतुलानधिकं महित्वं प्रापुर्भवानपि परं नचिरादुपैति ॥२८॥
यत्-पाद-मूलम्-उपसृत्य Whose feet soles resorting to
नरेन्द्र पूर्वे शर्व-आदय: O King! in the remote past, Shiva and others भ्रमम्-इमम् द्वितयम् विसृज्य illusory this, duality implying, getting rid of सद्य:-तदीयम्-अतुल-अनधिकम् soon His unsurpassed, unequalled महित्वम् प्रापु:- भवान्-अपि greatness attained, you also परम् न-चिरात्-उपैति The Supreme, before long will achieve O King! Resorting to Whose feet soles, in the remote past, Shiva and the other devotees got rid of this illusory duality implying objective world, and soon attained His unsurpassed and unequalled greatness. You also before long will achieve The Supreme.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां षष्ठ स्कन्धे चित्रकेतु सान्त्वनं नाम पञ्चदश: अध्याय: ॥१५॥ Thus ends the fifteenth discourse entitled 'Chitraketu consoled', in Book Six of the great and glorious Bhaagavata-Puraana.