श्रीमद्भागवतमहापुराणम् षष्ठ: स्कन्ध: षोडश: अध्याय: श्री शुक उवाच - Shree Shuka said - अथ देवऋषी राजन् सम्परेतं नृपात्मजम् ।
दर्शयित्वेति होवाच ज्ञातीनामनुशोचताम् ॥१॥
अथ देव-ऋषी राजन् then, the celestial sage, (Naarada), O King! (Pareekshit)
सम्परेतम् नृप-आत्मजम् the dead king's son दर्शयित्वा-इति ह-उवाच showed, this indeed said ज्ञातीनाम्-अनुशोचताम् to the kinsmen sorrowing The celestial sage, Naarada, showed the king's dead son to the sorrowing kinsmen, and indeed said thus,…


नारद उवाच - Naarada said - जीवात्मन् पश्य भद्रं ते मातरं पितरं च ते ।
सुहृदो बान्धवास्तप्ता: शुचा त्वत्कृतया भृशम् ॥२॥
जीवात्मन् पश्य भद्रम् ते O embodied Soul! see, may you be blessed
मातरम् पितरम् च ते mother, father and your सुहृद: बान्धवा:-तप्ता: kinsmen relatives are agonized शुचा त्वत्-कृतया भृशम् and sorrowful, by your doing very much O Embodied Soul! See, because of you, your mother and father, kinsmen and relatives are vey much in agony and sorrow.


कलेवरं स्वमाविश्य शेषमायु: सुहृद्वृत: ।
भुङ्क्ष्वभोगान् पितृप्रत्तानधितिष्ठ नृपासनम् ॥३॥
कलेवरम् स्वम्-आविश्य the body own entering
शेषम्-आयु: सुहृद्-वृत: the rest of your age, with kinsmen surrounded भुङ्क्ष्व-भोगान् पितृ-प्रत्तान enjoy luxuries by father provided अधितिष्ठ नृप-आसनम् ascend the royal throne Entering your own body, surrounded by your kinsmen for the rest of your age, enjoy the luxuries provided by your father, and ascend the royal throne.


जीव उवाच -
कस्मिञ्जन्मन्यमी मह्यं पितरो मातरोऽभवन् ।
कर्मभिर्भ्राम्यमाणस्य देवतिर्यङ्नृयोनिषु ॥४॥
कस्मिन् जन्मनि-अमी मह्यम् in which birth these, my
पितर: मातर:-अभवन् father mother became कर्मभि:-भ्राम्यमाणस्य by Karma revolving देव-तिर्यक्-नृ-योनिषु in gods, animals, and human being species In which particular birth were these, my mother and father, revolving by the force of Karma, in the various species of gods, animals and human beings.


बन्धुज्ञात्यरिमध्यस्थमित्रोदासीनविद्विष: ।
सर्व एव हि सर्वेषां भवन्ति क्रमशो मिथ: ॥५॥
बन्धु-ज्ञाति-अरि- relatives, kinsmen, adversaries,
मध्यस्थ-उदासीन-विद्विष: mediators, neutrals, enemies सर्वे एव हि सर्वेषाम् all only indeed of all भवन्ति क्रमश: मिथ: become in turns to each other All, in turn become, relatives, kinsmen, adversaries, mediators, neutrals, and enemies, to each other.


यथा वस्तूनि पण्यानि हेमादीनि ततस्तत: ।
पर्यटन्ति नरेष्वेवं जीवो योनिषु कर्तृषु ॥६॥
यथा वस्तूनि पण्यानि just as commodities, from the market
हेम-आदीनि तत:-तत: gold and others, from here to there पर्यटन्ति नरेषु-एवम् pass on, in men also जीव: योनिषु कर्तृषु the soul in species and procreant Just as, in the market place, commodities, like gold and others, pass on from here to there, like that, in men also the soul passes in different species and procreant.


नित्यस्यार्थस्य सम्बन्धो ह्यनित्यो दृश्यते नृषु ।
यावद्यस्य हि सम्बन्धो ममत्वं तावदेव हि ॥७॥
नित्यस्य-अर्थस्य सम्बन्ध: of a permanent thing, relation
हि-अनित्य: दृश्यते नृषु indeed, is temporary, is seen in the people यावत्-यस्य हि सम्बन्ध: till whose indeed is relationship ममत्वम् तावत्-एव हि belonging-ness till then only indeed It is seen that in the people, what looks like permanent relationship, is also temporary. Uptill when there is relationship, with something, till then only is the sense of belonging-ness.


एवं योनिगतो जीव: स नित्यो निरहङ्कृत: ।
यावद्यत्रोपलभ्येत तावत्स्वत्वं हि तस्य तत् ॥८॥
एवम् योनि-गत: जीव: thus, a womb entered soul
स: नित्य: निरहङ्कृत: he is eternal, and devoid of ego यावत्-यत्र-उपलभ्येत till when, by whom it is achieved तावत्-स्वत्वम् हि तस्य तत् till then the belonging-ness, indeed is his that Thus, a soul which has entered a womb, is eternal and devoid of ego. Till when it has achieved a relationship with the other soul, only till then is his belonging-ness with him.


एष नित्योऽव्यय: सूक्ष्म एष सर्वाश्रय: स्वदृक् ।
आत्ममायागुणैर्विश्वमात्मानं सृजति प्रभु: ॥९॥
एष: नित्य:-अव्यय: सूक्ष्म this is eternal, free from decay, subtle,
एष: सर्व-आश्रय: स्वदृक् it is for all a support, self-illuminating आत्म-माया-गुणै:-विश्वम्- by own Maayaa's Gunas, the universe आत्मानम् सृजति प्रभु: in its form manifests , The Brahman Being the same as Brahman, in essence, it is eternal, free from decay, the support of all, (body mind etc.,) and self illuminating. It manifests itself in the form of the universe by its own Maayaa's Gunas.


न ह्यस्यातिप्रिय: कश्चिन्नाप्रिय: स्व: परोऽपिवा ।
एक: सर्वधियां द्रष्टा कर्तृणां गुणदोषयो: ॥१०॥
न हि-अस्य-अति-प्रिय: not indeed of it is very dear
कश्चित्-न-अप्रिय: no one, not non-dear स्व: पर:-अपि-वा own other also or एक: सर्व-धियाम् द्रष्टा (It is) one of all minds witness कर्तृणाम् गुण-दोषयो: of the doers' good and bad No one is very dear or non-dear of it, no one is its own or alien. It is one alone, the witness of all minds, of the doers of good or bad actions.


नादत्त आत्मा हि गुणं न दोषं न क्रियाफलम् ।
उदासीनवदासीन: परावरदृगीश्वर: ॥११॥
न-आदत्ते आत्मा हि गुणम् does not take on, the soul, indeed the virtues,
न दोषम् न क्रिया-फलम् nor faults, not actions' fruits उदासीन-वत्-आसीन: indifferent like staying परावर-दृक्-ईश्वर: the universe's witness, independent The soul, indeed, does not take on the virtues and the faults nor the fruits of actions. It remains indifferent, independent, as if, a witness of the universe.


श्री शुक उवाच - Shree Shuka said - इत्युदीर्य गतो जीवो ज्ञातयस्तस्य ते तदा ।
विस्मिता मुमुचु: शोकं छित्त्वाऽऽत्मस्नेहशृङ्खलाम् ॥१२॥
इति-उदीर्य गत: जीव: thus saying, went away the spirit
ज्ञातय:-तस्य ते तदा the kinsmen his, they then, विस्मिता: मुमुचु: शोकम् bewildered, gave up mourning छित्त्वा-आत्म-स्नेह शृङ्खलाम् cutting away own affection chain Thus saying, the spirit disappeared. Those kinsmen of his were bewildered and gave up mourning, and cut off the chain of their own affection.


निर्हृत्य ज्ञातयो ज्ञातेर्देहं कृत्वोचिता: क्रिया: ।
तत्यजुर्दुस्त्यजं स्नेहं शोकमोहभयार्तिदम् ॥१३॥
निर्हृत्य ज्ञातय: ज्ञाते:-देहम् taking away the kinsmen, the relative's body
कृत्वा-उचिता: क्रिया: performing the necessary rituals (of cremation) तत्यजु:-दुस्त्यजम् स्नेहम् abandoned, the difficult to give up affection शोक-मोह-भय-आर्तिदम् grief, infatuation, fear and agony generating The kinsmen took away the body of the prince, and performed the necessary rituals of cremation. They then gave up the affection which is very difficult to give up, and which generates grief, infatuation, fear and agony.


बालघ्न्यो व्रीडितास्तत्र बालहत्याहतप्रभा: ।
बालहत्याव्रतं चेरुर्ब्राह्मणैर्यन्निरूपितम् ।
यमुनायां महाराज स्मरन्त्यो द्विज भाषितम् ॥१४॥
बालघ्न्य: व्रीडिता:-तत्र the child killers, ashamed, there
बाल-हत्या-हत-प्रभा: by child murder, lost splendour बाल-हत्या-व्रतम् चेरु:- child murder penance performed ब्राह्मणै:-यत्-निरूपितम् by the Braahmanas which was prescribed यमुनायाम् महाराज on Yamuna's (bank), O King! स्मरन्त्य: द्विज भाषितम् remembering, the sages' (Angira's) words O King! The killers of the child, were very much ashamed there, and had lost their splendour due to the child murder. They performed the penance prescribed by the Braahmanas, for the atonement of the child murder, on the banks of river Yamuna, also remembering the words of the sage Angeera.


स इत्थं प्रतिबुद्धात्मा चित्रकेतुर्द्विजोक्तिभि: ।
गृहान्धकूपान्निष्क्रान्त: सर: पङ्कादिव द्विप: ॥१५॥
स: इत्थम् प्रतिबुद्ध-आत्मा he like this, awakened soul
चित्रकेतु: द्विज-उक्तिभि: Chitraketu, by the sage's sayings गृह-अन्ध-कूपात्-निष्क्रान्त: from the house dark well came out सर: पङ्कात्-इव द्विप: from the lake slush elephant Like this, he, Chitraketu, realizing the self, by the two sages' sayings, rose from the dark well of materialism, like an elephant comes out from the slush of the lake.


कालिन्द्यां विधिवत् स्नात्वा कृतपुण्यजलक्रिय: ।
मौनेन संयतप्राणो ब्रह्मपुत्राववन्दत ॥१६॥
कालिन्द्याम् विधिवत् स्नात्वा in the (river) Yamuna, having duly bathed
कृत-पुण्य-जल-क्रिय: performed the holy water rituals मौनेन संयत-प्राण: with silence, controlled the senses ब्रह्म-पुत्रौ-अवन्दत to Brahma's sons bowed Chitraketu having duly bathed in the river Yamuna, performed the holy water rites, controlled his senses, with silence bowed at the feet of the two sons of Brahmaa, Angeeraa and Naarada.


अथ तस्मै प्रपन्नाय भक्ताय प्रयतात्मने ।
भगवान्नारद: प्रीतो विद्यामेतामुवाच ह ॥१७॥
अथ तस्मै प्रपन्नाय then, to him, (who was) bowing down
भक्ताय प्रयत-आत्मने the devotee, the purified soul भगवान्-नारद: प्रीत: the glorious Naarada joyously, विद्याम्-एताम्-उवाच ह the knowledge, this told indeed Then, to the bowed emperor, the devotee whose soul was purified, the glorious Naarada joyously gave this knowledge, indeed,…


ॐ नमस्तुभ्यं भगवते वासुदेवाय धीमहि ।
प्रद्युम्नायानिरुद्धाय नम: सङ्कर्षणाय च ॥१८॥
ॐ नम:-तुभ्यम् भगवते ’Hail to You divine!
वासुदेवाय धीमहि Vaasudeva, we meditate upon प्रद्युम्नाय-अनिरुद्धाय to Pradyumna, Aniruddha, नम: सङ्कर्षणाय च obeisance and to Sankarshana 'Hail! To You, divine Vaasudeva, we meditate upon You as Pradyumna, Aniruddha, and obeisance to Sankarshana.'


नमो विज्ञानमात्राय परमानन्दमूर्तये ।
आत्मारामाय शान्ताय निवृत्तद्वैतदृष्टये ॥१९॥
नम: विज्ञान-मात्राय obeisance to consciousness absolute
परमानन्द-मूर्तये supreme bliss embodied आत्मा-रामाय शान्ताय in Self The Reveller, to The Peaceful निवृत्त-द्वैत-दृष्टये oblivious to duality vision Obeisance to the Absolute Consciousness, to The Embodied Supreme Bliss, to the Reveller in the Self, to The Peaceful, to The One oblivious to the vision of duality.


आत्मानन्दानुभूत्यैव न्यस्तशक्त्यूर्मये नम: ।
हृषीकेशाय महते नमस्ते विश्वमूर्तये ॥२०॥
आत्म-आनन्द-अनुभूत्या-एव by Self bliss realization only
न्यस्त-शक्ति-ऊर्मये नम: aloof from Maayaa's waves, Hail! हृषीकेशाय महते to The Controller of the senses, The Mighty, नमस्ते विश्वमूर्तये Hail! to The Cosmos Bodied Hail to You, by Self Bliss Realized, being aloof from the waves of Maayaa, being in Your blissful character, to The Mighty Controller of the senses, to The Cosmos Bodied.


वचस्युपरतेऽप्राप्य य एको मनसा सह ।
अनामरूपश्चिन्मात्र: सोऽव्यान्न: सदसत्पर: ॥२१॥
वचसि-उपरते-अप्राप्य (when) speech returns, not reaching
य: एक: मनसा सह Who One, the mind with अनाम-रूप:-चिन्मात्र: स:- nameless, form-less, Consciousness Only He अव्यात्-न: सत्-असत्-पर: may protect us, cause and effect beyond When the speech along with the mind, returns, not having reached (comprehended) Him The One, Who is name-less, form-less, Consciousness Alone, beyond cause and effect, may He protect us.


यस्मिन्निदं यतश्चेदं तिष्ठत्यप्येति जायते ।
मृण्मयेष्विव मृज्जातिस्तस्मै ते ब्रह्मणे नम: ॥२२॥
यस्मिन्-इदम् यत:-च-इदम् in which this (universe), from what and this,
तिष्ठति-अपि-एति जायते stays, also merges, is evolved मृण्मयेषु-इव मृत्-जाति:- in earthen pots like earth pervades तस्मै ते ब्रह्मणे नम: to That You, O Brahman! Hail Hail to You, O Brahman, in Whom this universe stays, also merges, and is evolved, and is pervaded by, like all the earthen pots are pervaded by earth.


यन्न स्पृशन्ति न विदुर्मनोबुद्धीन्द्रियासव: ।
अन्तर्बहिश्च विततं व्योमवत्तन्नतोऽस्म्यहम् ॥२३॥
यत्-न स्पृशन्ति न विदु:- That (which) do not touch, do not know
मन:-बुद्धि-इन्द्रिय-असव: the mind, intellect, senses, life force, अन्त:-बहि:-च विततम् inside outside and spread out, व्योम्-वत्-तत्-नत:-अस्मि-अहम् ether like, to That bowed am I That, Which is not touched and is not known, by the mind, intellect, senses, life force, Which is spread out inside and outside, like the ether, to That I bow down to.


देहेन्द्रियप्राणमनोधियोऽमी यदंशविद्धा: प्रचरन्ति कर्मसु ।
नैवान्यदा लोहमिवाप्रतप्तं स्थानेषु तद् द्रष्ट्रपदेशमेति ॥२४॥
देह-इन्द्रिय-प्राण-मन:-धिय:- body, senses, vital airs, mind, intellect,
अमी यत्-अंश-विद्धा: these, by Whose rays are charged प्रचरन्ति कर्मसु are stimulated into action न-एव-अन्यदा लोहम्-इव- not even otherwise, iron like अप्रतप्तम् स्थानेषु तत् not well heated, at places That द्रष्ट्र-अपदेशम्-एति a witness form takes By Whose rays, the body, senses, vital airs, mind, intellect, are charged, and are stimulated into action, when in wakeful and dreaming states, not in other states of deep sleep and unconsciousness, when That takes on the form of a witness only, just like a iron which is not very hot will not burn.


ॐ नमो भगवते महापुरुषाय महानुभावाय महाविभूतिपतये सकलसात्वतपरिवृढनिकरकरकमलकुड्मलोपला-लितचरणारविन्दयुगल परम परमेष्ठिन्नमस्ते ॥२५॥
ॐ नमो भगवते महापुरुषाय Aum! Hail to The Glorious The Supreme Person,
महानुभावाय महा-विभूति-पतये The Supreme Might, The Supreme Fortune (Laxmi's) Spouse सकल-सात्वत-परिवृढ-निकर- of all the devotees, principal hosts कर-कमल-कुड्मल-उपलालित- by hands lotus buds fondled चरण-अरविन्द-युगल- feet lotus pair परम-परमेष्ठिन्-नमस्ते to The most Supreme! Hail! Aum! Hail to The Glorious, The Supreme Person, The Supreme Might, The Spouse of The Supreme Fortune, Laxmi. The lotus pair of His feet are fondled by the hosts of the principal devotees' lotus bud hands, Hail! to That most Supreme.


श्री शुक उवाच - Shree Shuka said - भक्तायैतां प्रपन्नाय विद्यामादिश्य नारद: ।
ययावङ्गिरसा साकं धाम स्वायम्भुवं प्रभो ॥२६॥
भक्ताय-एताम् प्रपन्नाय to the devotee this, in shelter
विद्याम्-आदिश्य नारद: knowledge instructing, Naarada ययौ-अङ्गिरसा साकम् went Angeerasa with धाम स्वायम्भुवम् प्रभो to abode of Brahmaa, O Pareekshit! O Pareekshit! Naarada instructed this knowledge to the devotees who were in the shelter of The Lord, and went away to the abode of Brahmaa, with Angeerasa.


चत्रकेतुस्तु विद्यां तां यथा नारदभाषिताम् ।
धारयामास सप्ताहमब्भक्ष: सुसमाहित: ॥२७॥
चत्रकेतु:-तु विद्याम् ताम् Chitraketu, indeed, the knowledge that,
यथा नारद-भाषिताम् as, by Naarada was said धारयामास सप्त-अहम्- retained for seven days, अप्-भक्ष: सुसमाहित: water drinking, with well concentrated mind Indeed, the emperor Chitraketu retained and duly repeated the prayer taught by Naarada, for seven days, with a well concentrated mind, drinking only water.


ततश्च सप्तरात्रान्ते विद्यया धार्यमाणया ।
विद्याधराधिपत्यं स लेभेऽप्रतिहतं नृप: ॥२८॥
तत:-च सप्त-रात्र-अन्ते after that and on seven nights' end
विद्यया धार्यमाणया by the prayer being repeated, विद्याधर-आधिपत्यम् of the Vidyaadharas lordship स: लेभे-अप्रतिहतम् नृप: he attained permanent, the king After that, the king, at the end of the seven nights, by the repeating of that prayer, attained the permanent lordship of the Vidyaadharas.


तत: कतिपयाहोभिर्विद्ययेद्धमनोगति: ।
जगाम देवदेवस्य शेषस्य चरणान्तिकम् ॥२९॥
तत: कतिपय-अहोभि:- subsequently, after some days
विद्यया-इद्ध-मन:-गति: by the prayer purified the mind's course जगाम देव-देवस्य शेषस्य went to the god of the god's Shesha's चरण-अन्तिकम् feet proximity Subsequently, after some days, when the course of his mind was purified, he reached into the proximity of the feet of the snake god, Shesha, the adored of the gods.


मृणालगौरं शितिवाससं स्फुरत्किरीटकेयूरकटित्रकङ्कणम् ।
प्रसन्नवक्त्रारुणलोचनं वृतं ददर्श सिद्धेश्वरमण्डलै: प्रभुम् ॥३०॥
मृणाल-गौरम् शिति-वाससम् lotus stem fair, in blue garments
स्फुरत्-किरीट-केयूर-कटित्र- brilliant diadem, armlets, girdle, कङ्कणम् प्रसन्न-वक्त्र- wristlets, cheerful countenance अरुण-लोचनम् वृतम् ददर्श reddish eyes, surrounded saw सिद्ध-ईश्वर-मण्डलै: प्रभुम् by Siddha's foremost groups, The Lord He saw The Lord, fair as the lotus stalk, clad in blue garments, with a brilliant diadem, armlets, a girdle, wristlets, having a cheerful countenance and reddish eyes, surrounded by the groups of the foremost of Siddhas.


तद्दर्शनध्वस्तसमस्तकिल्विष: स्वच्छामलान्त:करणोऽभ्ययान्मुनि: ।
प्रवृद्धभक्त्या प्रणयाश्रुलोचन: प्रहृष्टरोमानमनादिपूरुषम् ॥३१॥
तत्-दर्शन-ध्वस्त-समस्त-किल्विष: by His sight shattered all sins
स्वच्छ-अमल-अन्त:करण:- pure taintless mind अभ्ययात्-मुनि: approached the sage प्रवृद्ध-भक्त्या with intensified devotion प्रणय-अश्रुलोचन: love borne teared eyes प्रहृष्ट-रोमानम्- standing on end the hair अदादि-पूरुषम् The most Ancient Person By the sight of the most Ancient Person, all his sins were shattered, his mind became pure and taintless, and he approached the sage with intensified devotion, eyes with love borne tears, and with his hair standing on end.


स उत्तमश्लोकपदाब्जविष्टरं प्रेमाश्रुलेशैरुपमेहयन्मुहु: ।
प्रेमोपरुद्धाखिलवर्णनिर्गमो नैवाशकत्तं प्रसमीडितुं चिरम् ॥३२॥
स: उत्तमश्लोक- he, of the illustrious (Lord's)
पद-अब्ज-विष्टरम् feet lotus support प्रेम-अश्रु-लेशै:- love tears outburst उपमेहयन्-मुहु: wetting repeatedly प्रेम-उपरुद्ध-अखिल- by love choked all वर्ण-निर्गम: words' utterance न-एव-अशकत्-तम् not at all was able Him प्रसम्-ईडितुम् चिरम् to prayer say, for long He was, repeatedly wetting the stool under the lotus feet of the illustrious Lord, with out-bursts of tears of love. His voice was choked by the upsurge of love and for a long time he could not utter a single word of prayer for Him.


तत: समाधाय मनो मनीषया बभाष एतत्प्रतिलब्धवागसौ ।
नियम्य सर्वेन्द्रियवाह्यवर्तनं जगद्गुरुं सात्वतशास्त्रविग्रहम् ॥३३॥
तत: समाधाय मन: then, composing the mind
मनीषया बभाष एतत्- by reason, spoke this, प्रतिलब्ध-वाक्-असौ having regained speech, he, नियम्य सर्व-इन्द्रिय- controlling all senses वाह्य-वर्तनम् जगत्-गुरुम् from outgoing tendencies, to the World's Preceptor, सात्वत-शास्त्र-विग्रहम् of the devotion scripture, the embodiment Then, he composed his mind by reason, and controlled the outgoing tendencies of all his senses, and thus having regained his speech, he spoke to the Preceptor of the universe, The Embodiment of the devotional scriptures, thus,….


चित्रकेतुरुवाच - Chitraketu said - अजित जित: सममतिभि: साधुभिर्भवान् जितात्मभिर्भवता ।
विजितास्तेऽपि च भजतामकामात्मनां य आत्मदोऽतिकरुण: ॥३४॥
अजित जित: सम-मतिभि: O Unconquerable Lord! conquered by (people with) equal minds
साधुभि:-भवान् जितात्मभि:- by the virtuous, You, those who have controlled themselves, भवता विजिता:-ते-अपि च by You are won over, they also and भजताम्-अकाम-आत्मनाम् to those who adore (You) without desire, minded य: आत्मद:-अति-करुण: Who is Own Self Giver, exceedingly compassionate O Unconquerable Lord! You are conquered by those virtuous, who have equal minds, and have won over themselves by controlling their senses. They are also won over by You, who adore You without any motive or desire, and exceedingly compassionate that You are, You also give away Your Self to them.


तव विभव: खलु भगवन् जगदुदयस्थितिलयादीनि ।
विश्वसृजस्तेंऽशांशास्तत्र मृषा स्पर्धन्ते पृथगभिमत्या ॥३५॥
तव विभव: खलु भगवन् Yours glory alone indeed, O Lord!
जगत्-उदय-स्थिति-लय-आदीनि the world's creation, preservation, dissolution and other (states) विश्वसृज:-ते-अंशांशा:- the universe's creator (Brahmaa), (are) Your part's part तत्र मृषा स्पर्धन्ते in that meaninglessly compete पृथक्-अभिमत्या (due to) separate identity O Lord! The creation, preservation and dissolution of the world indeed are just Your glorious sport. The creators of the universe, Brahmaa and others, are parts of Your part only. In this they meaninglessly compete for supremacy due to the sense of separate identity of consciousness.


परमाणुपरममहतोस्त्वमाद्यन्तान्तरवर्ती त्रयविधुर: ।
आदावन्तेऽपि च सत्त्वानां यद् ध्रुवं तदेवान्तरालेऽपि ॥३६॥
परम-अणु-परम-महतो:-त्वम्- of the most small, of the most big, You
आदि-अन्त-अन्तरवर्ती (are) in the beginning, end and middle (parts) त्रय-विधुर: of the three devoid of आदौ-अन्ते-अपि च of the beginning and end also and सत्त्वानाम् यत् ध्रुवम् of the materials that which is the most constant तत्-एव-अन्तराले-अपि that only is in the middle also You are present in the most small, and in the most big, You are in the beginning, end and middle parts of the material things, and yet are devoid of all the three. That which is constant in the beginning part, is also constant in the middle and the end.


क्षित्यादिभिरेष किलावृत: सप्तभिर्दशगुणोत्तरैराण्डकोश: ।
यत्र पतत्यणुकल्प: सहाण्डकोटिकोटिभिस्तदनन्त: ॥३७॥
क्षिति-आदिभि:-एष किल-आवृत: by earth and others, this indeed is covered
सप्तभि:-दश-गुण-उत्तरै:- (by) seven, (by) ten times more आण्डकोश: यत्र पतति- egg shell (shaped universe), where (in You) swim अणु-कल्प: atom like सह-अण्ड-कोटि-कोटिभि:- with the universes with millions and millions तत्-अनन्त: therefore Infinite This egg-shell shaped universe, is covered by the earth and other seven covers which are ten times more thick than the first. Millions and millions of such egg shaped universes swim in You, like atoms. Therefore, You are Infinite.


विषयतृषो नरपशवो य उपासते विभूतीर्न परं त्वाम् ।
तेषामाशिष ईश तदनु विनश्यन्ति यथा राजकुलम् ॥३८॥
विषय-तृष: नर-पशव: य: for (sense) pleasures thirsting, human brute, who
उपासते विभूती:-न परम् त्वाम् worship the glories, not the Supreme You तेषाम्-आशिष: ईश तत्-अनु their blessings, O Lord! there after विनश्यन्ति यथा राज-कुलम् perish, just as the royal families O Lord! Those sense pleasure thirsting, human brutes, who do not worship You The Supreme, and worship the gods representing the parts of Your glories, their blessings perish after them, just as the people dependent on the royal families lose their facilities after the royal families are no more.


कामधियस्त्वयि रचिता न परम रोहन्ति यथा करम्भबीजानि ।
ज्ञानात्मन्यगुणमये गुणगणतोऽस्य द्वन्द्वजालानि ॥३९॥
काम-धिय:-त्वयि रचिता: न a desirous mind, in You entreating, do not
परम रोहन्ति यथा O Supreme One! grow, just as करम्भ-बीजानि roasted seeds ज्ञानात्मनि-अगुणमये in The Pure Consciousness, devoid of the (three) Gunas गुण-गणत:- by the Guna's created अस्य द्वन्द्व-जालानि his dualities net O Supreme One! A desirous mind who entreats You for his wishes, does not reap the fruits of such desires, just as roasted seeds do not grow, because in You, The Pure Consciousness, devoid of the three Gunas, the net of his dualities created by the Gunas are not there.


जितमजित तदा भवता यदाऽऽह भागवतं धर्ममनवद्यम् ।
निष्किञ्चना ये मुनय आत्मारामा यमुपासतेऽपवर्गाय ॥४०॥
जितम्-अजित तदा भवता was won over, O Unconquerable One! then only, by You
यदा-आह भागवतम् when, (You) preached, The Bhaagavatam धर्मम्-अनवद्यम् Dharma, the flawless निष्किञ्चना: ये मुनय: the possessions-less, those sages आत्मा-रामा: यम्- in self revelling, Whom उपासते-अपवर्गाय resort to, for loving devotion (to The Lord) O Unconquerable One! You win over all others, in giving boons, like when You preached The flawless Bhaagavata Dharma, to which even those sages who are possessions-less, and revel in their own selves, resort to, for attaining loving devotion for The Lord.


विषममतिर्न यत्र नृणां त्वमहमिति मम तवेति च यदन्यत्र ।
विषमधिया रचितो य: स ह्यविशुद्ध: क्षयिष्णुरधर्मबहुल: ॥४१॥
विषम-मति:-न यत्र नृणाम् differential notions, are not where of men
त्वम्-अहम्-इति you, me, thus, मम तव-इति च यत्-अन्यत्र mine yours thus, and that which is others (the cults) विषम-धिया रचित: य: by differential mind performed, which, स: हि-अविशुद्ध: that indeed is impure क्षयिष्णु:-अधर्म-बहुल: is perishable, with unrighteousness much Where, that is, on this path the men are not of differential notions, like me you, and mine and yours, which is there in other cults. They are performed with differential minds, which is impure, perishable and wrought with much unrighteousness.


क: क्षेमो निजपरयो: कियानर्थ: स्वपरद्रुहा धर्मेण ।
स्वद्रोहात् तव कोप: परसम्पीडया च तथाधर्म: ॥४२॥
क: क्षेम: निज-परयो: what benefit, of one's own or other's
कियान्-अर्थ: स्व-पर-द्रुहा धर्मेण what purpose, by one's and other's harmful cult स्व-द्रोहात्-तव कोप: by one's own harm, you are pained पर-सम्पीडया च तथा-अधर्म: by other's persecution and just as unrighteousness By following a harmful cult, what is the benefit to oneself and to the others, and what is the purpose of it to oneself and to the others? Rather, by mortification of oneself, you are pained, and by the persecution of another, you incur unrighteousness, sin.


न व्यभिचरति तवेक्षा यया ह्यभिहितो भागवतो धर्म: ।
स्थिरचरसत्त्वकदम्बेष्वपृथग्धियो यमुपासते त्वार्या: ॥४३॥
न व्यभिचरति तव-ईक्षा यया does not deviate from Your point of view, by which
हि-अभिहित: भागवत: धर्म: only is preached The Bhaagavata Cult स्थिर-चर-सत्त्व-कदम्बेषु- in the immobile, mobile living beings अपृथक्-धिय: यम्-उपासते undifferentiated minds, which exclusively follow तु-आर्या: indeed the noble men The cult of Bhaagavata, or the cult of Devotion, which was preached by You, does not deviate from Your point of view, (that the beings should achieve their purpose of life through devotion to You). Indeed it is exclusively followed by the noble men, whose minds do not differentiate themselves from the immobile, mobile living beings.


न हि भगवन्नघटितमिदं त्वद्दर्शनान्नृणामखिलपापक्षय: ।
यन्नामसकृच्छ्रवणात् पुल्कसकोऽपि विमुच्यते संसारात् ॥४४॥
न हि भगवन्-अघटितम्-इदम् not indeed, O Lord! impossible this is
त्वत्-दर्शनात्-नृणाम्- (that) by Your sight, of the people अखिल-पाप-क्षय: all the sins are destroyed यत्-नाम-सकृत्-श्रवणात् Whose name, by once hearing पुल्कसक:-अपि an outcast also विमुच्यते संसारात् is liberated from bondage O Lord! Indeed, this is not impossible, that by Your mere sight, all the sins of the people are destroyed. By hearing Whose name, just once, an outcast also is liberated from bondage.


अथ भगवन् वयमधुना त्वदवलोकपरिमृष्टाशयमला: ।
सुरऋषिणा यदुदितं तावकेन कथमन्यथा भवति ॥४५॥
अथ भगवन् वयम्-अधुना Now, O Lord! we today
त्वत्-अवलोक-परिमृष्ट-आशय-मला: by Your sight, washed off of our hearts, the sins सुर-ऋषिणा यत्-उदितम् by the divine sage, what was said तावकेन कथम्-अन्यथा भवति (moreover) by Your devotee, how can otherwise be Now, O Lord! Today, by Your sight, all sins of our hearts have been wiped off. How can that which was said by the divine sage, moreover, Your devotee, Naarada, be otherwise (false)?


विदितमनन्त समस्तं तव जगदात्मनो जनैरिहाचरितम् ।
विज्ञाप्यं परमगुरो: कियदिव सवितुरिव खद्योतै: ॥४६॥
विदितम्-अनन्त समस्तम् is known, O Infinite One! everything
तव जगत्-आत्मन: to You, The universe Soul जनै:-इह-आचरितम् by people here done विज्ञाप्यम् परम-गुरो: to reveal, to The Supreme Preceptor कियत्-इव सवितु:-इव खद्योतै: how much ever, to the sun, like, by fire flies O Infinite One! All that is done by the people here, everything is known to You, as You are The Soul of the universe. To reveal to You how ever much is meaningless, just as the fire flies revealing their light to the Sun.


नमस्तुभ्यं भगवते सकलजगत्स्थितिलयोदयेशाय ।
दुरवसितात्मगतये कुयोगिनां भिदा परमहंसाय ॥४७॥
नमस्तुभ्यम् भगवते Hail to You! to The Lord!
सकल-जगत्-स्थिति- to the whole universe maintenance, लय-उदय-ईशाय dissolution and creation's The Controller! दुरवसित-आत्म-गतये difficult to explain, the true nature कुयोगिनाम् भिदा by the sensually minded strivers, by differentiating परम-हंसाय the purest of the pure Hail to You! To The Lord! To The controller of the whole universe's maintenance, dissolution and creation, the purest of the pure, Whose true nature is difficult to be explained to the sensually minded strivers, because of their notion of difference.


यं वै श्वसन्तमनु विश्वसृज: श्वसन्ति यं चेकितानमनु चित्तय उच्चकन्ति ।
भूमण्डलं सर्षपायति यस्य मूर्ध्नि तस्मै नमो भगवतेऽस्तु सहस्रमूर्ध्ने ॥४८॥
यम् वै श्वसन्तम्-अनु Whom, indeed after breathing, after
विश्वसृज: श्वसन्ति the creators of the universe, (Brahmaa and others) breath यम् चेकितानम्-अनु by Whom perceiving, after, चित्तय: उच्चकन्ति the senses, perceive भूमण्डलम् सर्षपायति the terrestrial globe, mustard seed like यस्य मूर्ध्नि तस्मै नम: on Whose head, to Him salutations, भगवते-अस्तु सहस्र-मूर्ध्ने The Lord, may be with thousand heads Indeed, after Whose breathing, the creators of the universe, Brahmaa and others breath, and after Whose having perceived, the senses start to perceive their objects. On Whose head the terrestrial globe appears like a mustard seed, salutations to Him, Who has a thousand heads.


श्री शुक उवाच - Shree Shuka said - संस्तुतो भगवानेवमनन्तस्तमभाषत ।
विद्याधरपतिं प्रीतश्चित्रकेतुं कुरूद्वह ॥४९॥
संस्तुत: भगवान्-एवम्- extolled, The Lord!
अनन्त:-तम्-अभाषत thus Ananta, to him said विद्याधर-पतिम् प्रीत:- to the Vidyaadharas leader, delighted, चित्रकेतुम् कुरूद्वह to Chitraketu, O Scion of Kuru's, Pareekshit! O Scion of the Kuru's, Pareekshit! by Chitraketu, the leader of the Vidyaadharas, thus extolled, The Lord Ananta was delighted, and said to him,...


श्री भगवान् उवाच - The Lord said - यन्नारदाङ्गिरोभ्यां ते व्याहृतं मेऽनुशासनम् ।
संसिद्धोऽसि तया राजन् विद्यया दर्शनाच्च मे ॥५०॥
यत्-नारद-अङ्गिरोभ्याम् that which, by Naarada and Angeeraa
ते व्याहृतम् मे-अनुशासनम् to you was taught, My discipline संसिद्ध:-असि तया राजन् purpose fulfilled are by that, O King! विद्यया दर्शनात्-च मे Knowledge and sight of Me O King! You are fulfilled of your purpose by the knowledge of My discipline, taught to you by Naarada and Angeeraa, as well as by the sight of Me.


अहं वै सर्वभूतानि भूतात्मा भूतभावन: ।
शब्दब्रह्म परं ब्रह्म ममोभे शाश्वती तनू ॥५१॥
अहम् वै सर्व-भूतानि I, indeed, am all created beings
भूतात्मा भूत-भावन: (I am) the being's self, the being's creator, शब्द-ब्रह्म परम् ब्रह्म The Vedas, (The Word of God), The Supreme Reality मम-उभे शाश्वती तनू My both are eternal bodies Indeed, I am all the created beings, the Self of all the beings, the Creator of all the beings. The Vedas, which are The Word of God, and The Supreme Reality, both are My eternal bodies.


लोके विततमात्मानं लोकं चात्मनि सन्ततम् ।
उभयं च मया व्याप्तं मयि चैवोभयं कृतम् ॥५२॥
लोके विततम्-आत्मानम् in the world is extended the self
लोकम् च-आत्मनि सन्ततम् the world and in the self is comprised उभयम् च मया व्याप्तम् both and by Me are pervaded मयि च-एव-उभयम् कृतम् in Me and only both, are conceived The world is extended in the self and in the self the world is comprised. Both are pervaded by Me, and in Me only both are conceived.


यथा सुषुप्त: पुरुषो विश्वं पश्यति चात्मनि ।
आत्मानमेकदेशस्थं मन्यते स्वप्न उत्थित: ॥५३॥
यथा सुषुप्त: पुरुष: just as a sleeping man
विश्वम् पश्यति च-आत्मनि the world sees and in himself आत्मानम्-एक-देश-स्थम् himself, in one place present मन्यते स्वप्न उत्थित: understands, from dream awakened Just as, a sleeping man sees the world in himself, and when awakened from the dream understands himself placed in a particular place.


एवं जागरणादीनि जीवस्थानानि चात्मन: ।
मायामात्राणि विज्ञाय तद्द्रष्टारं परं स्मरेत् ॥५४॥
एवम् जागरण-आदीनि like this, the awaken-ness and other
जीव-स्थानानि च-आत्मन: of the Jeeva, the states, and of the self माया-मात्राणि विज्ञाय Maya mere understanding तत्-द्रष्टारम् परम् स्मरेत् its witness, The Supreme, must remember Like that, the state of awaken-ness and the other states, understanding them to be a mere act of Maayaa, and knowing the witness of all the states of the self to be Supreme, one must fix ones mind on That.


येन प्रसुप्त: पुरुष: स्वापं वेदात्मनस्तदा ।
सुखं च निर्गुणं ब्रह्म तमात्मानमवेहि माम् ॥५५॥
येन प्रसुप्त: पुरुष: by which a sleeping man
स्वापम् वेद-आत्मन:-तदा the (deep) sleep knows his own then सुखम् च निर्गुणम् ब्रह्म the gratification and the transcendental Reality तम्-आत्मानम्-अवेहि माम् That, the Self, know to be Me By that transcendental Reality, by which a man knows himself to be sleeping, and the sleep and the gratification thereby, know That Self to be Me.


उभयं स्मरत: पुंस: प्रस्वापप्रतिबोधयो: ।
अन्वेति व्यतिरिच्येत तज्ज्ञानं ब्रह्म तत् परम् ॥५६॥
उभयम् स्मरत: पुंस: both consciousness of the man
प्रस्वाप-प्रतिबोधयो: deep sleep and awakening अन्वेति व्यतिरिच्येत knows, and is different (from both) तत्-ज्ञानम् ब्रह्म तत् परम् that knowledge is Brahman, that is Supreme A man knows both the states of deep sleep and of awakening, and knows that he is different from both, that is the knowledge of the Supreme Brahman.


यदेतद्विस्मृतं पुसां मद्भावं भिन्नमात्मन: ।
तत: संसार एतस्य देहाद्देहो मृतेर्मृति: ॥५७॥
यत्-एतत्-विस्मृतम् पुसाम् that this is forgotten by people
मत्-भावम् भिन्नम्-आत्मन: My essence, different from the Self तत: संसार: एतस्य from that the mundane existence, from this देहात्-देह: मृते:-मृति: body is body from death is death That this, My essence is forgotten by the people, and that the self is different, so, from it follows the mundane existence, and so, a body begets body and the death begets death.


लब्ध्वेह मानुषीं योनिं ज्ञानविज्ञानसम्भवाम् ।
आत्मानं यो न बुद्ध्येत न क्वचिच्छममाप्नुयात् ॥५८॥
लब्ध्वा-इह मानुषीम् योनिम् attaining here human species
ज्ञान-विज्ञान-सम्भवाम् knowledge and wisdom facilitating आत्मानम् य: न बुद्ध्येत the Self who does not know न क्वचित्-शमम्-आप्नुयात् no where peace can get Here, in this world, after having acquired birth in the human species, which is knowledge and wisdom facilitating, if a man does know his own self, he can not get peace any where.


स्मृत्वेहायां परिक्लेशं तत: फलविपर्ययम् ।
अभयं चाप्यनीहायां सङ्कल्पाद्विरमेत्कवि: ॥५९॥
स्मृत्वा-ईहायाम् परिक्लेशम् remembering in desire, the hardship
तत: फल-विपर्ययम् from that results contrary अभयम् च-अपि-अनीहायाम् fearlessness and also in desirelessness सङ्कल्पात्-विरमेत्-कवि: from determination (of activity), must withdraw the wise By remembering the hardship in desires, and the contrary results following from them, and also the fearlessness by not having any desires, a wise man should withdraw from the determining of activities.


सुखाय दु:खमोक्षाय कुर्वाते दम्पती क्रिया: ।
ततोऽनिवृत्तिरप्राप्तिर्दु:खस्य च सुखस्य च ॥६०॥
सुखाय दु:ख-मोक्षाय for happiness and for sorrow averting
कुर्वाते दम्पती क्रिया: undertake a couple, activity तत:-अनिवृत्ति:-अप्राप्ति:- from that, there is no cessation, no attainment दु:खस्य च सुखस्य च of sorrow and happiness and A couple undertakes activity to avert sorrow and to attain happiness. But from that activity the sorrow does not cease, and no happiness is attained.


एवं विपर्ययं बुद्ध्वा नृणां विज्ञाभिमानिनाम् ।
आत्मनश्च गतिं सूक्ष्मां स्थानत्रयविलक्षणाम् ॥६१॥
एवम् विपर्ययम् बुद्ध्वा thus, contrary (results) knowing
नृणाम् विज्ञ-अभिमानिनाम् by men, clever thinking (themselves) to be आत्मन:-च गतिम् सूक्ष्माम् of the Self and nature subtle स्थान-त्रय-विलक्षणाम् the states three (awakening, dreaming, deep sleep) transcending Thus, the men who know themselves to be clever, know that the results are contrary, that the nature of the Self is subtle, and that it transcends the three states of awakening, dreaming and deep sleep.


दृष्टश्रुताभिर्मात्राभिर्निर्मुक्त: स्वेन तेजसा ।
ज्ञानविज्ञानसन्तुष्टो मद्भक्त: पुरुषो भवेत् ॥६२॥
दृष्ट-श्रुताभि:-मात्राभि:- seen (of this world) heard of (of the next), sense pleasures,
निर्मुक्त: स्वेन तेजसा rid of by ones own discrimination ज्ञान-विज्ञान-सन्तुष्ट: by knowledge and wisdom contented मत्-भक्त: पुरुष: भवेत् My devotee, man should become By ones own discrimination, rid of the senses pleasures of this seen world, and of the next heard of world, contented with the knowledge and wisdom, man should become My devotee.


एतावानेव मनुजैर्योगनैपुणबुद्धिभि: ।
स्वार्थ: सर्वात्मना ज्ञेयो यत्परात्मैकदर्शनम् ॥६३॥
एतावान्-एव मनुजै:- this much only by men
योग-नैपुण-बुद्धिभि: with Yoga pointed intellect स्वार्थ: सर्व-आत्मना ज्ञेय: the interest sole by all means by the Self, is to know यत्-पर-आत्मा-एक-दर्शनम् that, The Supreme Spirit, individual soul are one, the realization By men whose intellect is sharpened by being experts in Yoga, their sole interest should be to know that and realize the oneness of The Supreme Spirit and the individual soul.


त्वमेतच्छ्रद्धया राजन्नप्रमत्तो वचो मम ।
ज्ञानविज्ञानसम्पन्नो धारयन्नाशु सिध्यसि ॥६४॥
त्वम्-तत्-श्रद्धया राजन्- you, that, with reverence, O King!
अप्रमत्त: वच: मम carefully, words of Mine ज्ञान-विज्ञान-सम्पन्न: knowledge wisdom provided with धारयन्-आशु सिध्यसि and bearing in mind, will soon attain perfection O King! With reverence, and carefully bearing in mind, these words of mine, provided with knowledge and wisdom, and acting upon them, you will soon attain perfection.


श्री शुक उवाच - Shree Shuka said - आश्वास्य भगवानित्थं चित्रकेतुं जगद्गुरु: ।
पश्यतस्तस्य विश्वात्मा ततश्चान्तर्दधे हरि: ॥६५॥
आश्वास्य भगवान्-इत्थम् reassuring, The Lord in this way
चित्रकेतुम् जगत्-गुरु: Chitraketu, The world's Preceptor पश्यत:-तस्य विश्वात्मा as looked on he, The Soul of the universe तत:-च-अन्त:-दधे हरि: from there and disappeared, Shree Hari Lord Shree Hari, The Preceptor of the world and The Soul of the universe, reassured Chitraketu in this way, and as he looked on, He disappeared from that place.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां षष्ठे स्कन्धे चित्रकेतो: परमात्मदर्शनं नाम षोडशोऽध्याय: ॥१६॥ Thus ends the sixteenth discourse entitled 'Chitraketu realizes the Supreme Spirit', in Book Six of the great and glorious Bhaagavata-Puraana.