श्रीमद्भागवतमहापुराणम् षष्ठ: स्कन्ध: सप्तदश: अध्याय: श्री शुक उवाच - Shree Shuka said - यतश्चान्तर्हितोऽनन्तस्तस्यै कृत्वा दिशे नम: ।
विद्याधरश्चित्रकेतुश्चचार गगनेचर: ॥१॥
यत:-च-अन्तर्हित:-अनन्त:- where and had disappeared Lord Ananta,
तस्यै कृत्वा दिशे नम: for Him made in that direction obeisance विद्याधर:-चित्रकेतु:- the Vidyaadhara Chitraketu चचार गगने-चर: went about in the air flying In the quarter direction in which Lord Ananta had disappeared, the Vidyaadhara Chitraketu performed obeisance, and went about flying in the air.


स लक्षं वर्षलक्षाणामव्याहतबलेन्द्रिय: ।
स्तूयमानो महायोगी मुनिभि: सिद्धचारणै: ॥२॥
स: लक्षम् वर्ष-लक्षाणाम्- he, million years of millions
अव्याहत-बल-इन्द्रिय: undiminished valour and senses स्तूयमान: महायोगी being praised, the great Yogi मुनिभि: सिद्धचारणै: by sages, Siddhas and Chaaranas The glories of the great and eminent Yogi were sung of, whose valour and the senses were undiminished, for a thousand million years by the sages, Siddhas and Chaarana.


कुलाचलेन्द्रद्रोणीषु नानासङ्कल्पसिद्धिषु ।
रेमे विद्याधरस्त्रीभिर्गापयन् हरिमीश्वरम् ॥३॥
कुल-अचलेन्द्र-द्रोणीषु in the principal mountains' chief (Sumeru) valleys
नाना-सङ्कल्प-सिद्धिषु various desires fulfilling, रेमे विद्याधर-स्त्रीभि:- went about, by the Vidyaadhara women गापयन् हरिम्-ईश्वरम् made to sing, of Lord Shri Hari In valleys of the chief of the principal mountains, Sumeru, which is various desires fulfilling, he went about, making the Vidyaadhara women sing the praises of Lord Shree Hari.


एकदा स विमानेन विष्णुदत्तेन भास्वता ।
गिरिशं ददृशे गच्छन् परीतं सिद्धचारणै: ॥४॥
एकदा स: विमानेन one day he, by the aerial car,
विष्णु-दत्तेन भास्वता by Lord Vishnu given, resplendent गिरिशम् ददृशे गच्छन् Lord Shiva saw going परीतम् सिद्ध-चारणै: surrounded by Siddhas and Chaaranas One day from the resplendent aerial car which was given to him by Lord Vishnu, he saw Lord Shiva going, surrounded by the Siddhas and Chaaranas.


आलिङ्ग्याङ्कीकृतां देवीं बाहुना मुनिसंसदि ।
उवाच देव्या: शृण्वत्या जहासोच्चैस्तदन्तिके ॥५॥
आलिङ्ग्य-अङ्कीकृताम् देवीम् embracing, sitting on the lap, the divine spouse,
बाहुना मुनि-संसदि by arms, in the sages assembly, उवाच देव्या: शृण्वत्या: said, in the goddess's hearing जहास-उच्चै:-तत्-अन्तिके laughed loudly, in their near Embracing the divine spouse, Paarvati, sitting on his lap, having his arms folded around her, in the assembly of the sages. Going near them, he laughed aloud and in the hearing of the goddess said,...


चित्रकेतु: उवाच - Chitraketu said - एष लोकगुरु: साक्षाद्धर्म वक्ता शरीरिणाम् ।
आस्ते मुख्य: सभायां वै मिथूनीभूय भार्यया ॥६॥
एष लोकगुरु: साक्षात्- this, the universes' preceptor, himself
धर्म वक्ता शरीरिणाम् righteousness expounder, for embodied beings आस्ते मुख्य: सभायाम् वै sits, the chief in the assembly मिथूनीभूय भार्यया in embrace with His wife Here, sits the chief of the assembly, the preceptor of the universe, the expounder of righteousness for the embodied beings, in embrace his wife.


जटाधरस्तीव्रतपा ब्रह्मवादिसभापति: ।
अङ्कीकृत्य स्त्रियं चास्ते गतह्री: प्राकृतो यथा ॥७॥
जटाधर:-तीव्र-तपा: with matted hair, severe austerities (practicing)
ब्रह्मवादि-सभापति: of the expositors of Vedas', assembly, the chief अङ्कीकृत्य स्त्रियम् च-आस्ते hugging a woman, and sits गत-ह्री: प्राकृत: यथा devoid of shame, uncultured like Having matted hair, practicing severe austerities, the chief of the assembly of the expositors of the Vedas, He sits here shamelessly hugging a woman like an uncultured person.


प्रायश: प्राकृताश्चापि स्त्रियं रहसि बिभ्रति ।
अयं महाव्रतधरो बिभर्ति सदसि स्त्रियम् ॥८॥
प्रायश: प्राकृता: च-अपि generally, rustics and also
स्त्रियम् रहसि बिभ्रति women in seclusion embrace अयम् महा-व्रत-धर: this great austerities undertaker बिभर्ति सदसि स्त्रियम् flaunts in assembly, woman Generally, rustic people also embrace women is seclusion, whereas this person who is given to severe austerities, flaunts woman in assembly.


श्री शुक उवाच - Shree Shuka said - भगवानपि तच्छ्रुत्वा प्रहस्यागाधधीर्नृप ।
तूष्णीं बभूव सदसि सभ्याश्च तदनुव्रता: ॥९॥
भगवान्-अपि तत्-श्रुत्वा Lord Shiva also that hearing
प्रहस्य-अगाध-धी: नृप laughed, of unfathomable intellect, O King! तूष्णीम् बभूव सदसि and became quiet, in the assembly सभ्या:-च तत्-अनुव्रता: the nobles and His devotees O King Pareekshit! Lord Shiva of unfathomable intellect also laughed heartily on hearing this, and then kept quiet. The nobles and His devotees in the assembly also kept quiet.


इत्यतद्वीर्यविदुषि ब्रुवाणे बह्वशोभनम् ।
रुषाऽऽह देवी धृष्टाय निर्जितात्माभिमानिने ॥१०॥
इति-अतत्-वीर्य-अविदुषि thus not His greatness not knowing
ब्रुवाणे बहु-अशोभनम् and speaking very improper words रुषा-आह देवी धृष्टाय enraged said the goddess, to the imprudent निर्जित-आत्म-अभिमानिने won over self arrogant of Thus, Chitraketu, not knowing Lord Shiva's greatness, and having spoken very improper words, the goddess was enraged and said to the imprudent Chitraketu who proudly considered himself to have subdued his own self.


पार्वती उवाच - Paarvati said - अयं किमधुना लोके शास्ता दण्डधर: प्रभु: ।
अस्मद्विधानां दुष्टानां निर्ल्लजानां च विप्रकृत् ॥११॥
अयम् किम्-अधुना लोके this, what now, in the world
शास्ता दण्डधर: प्रभु: ruler, wielder of the rod of punishment, The Lord अस्मत्-विधानाम् दुष्टानाम् for us like wicked निर्ल्लजानाम् च विप्रकृत् and shameless, competent to insult What, is this fellow, now the ruler and lord of the world wielding the rod of punishment, and competent enough to insult us like wicked and shameless people!


न वेद धर्मं किल पद्मयोनिर्न ब्रह्मपुत्रा भृगुनारदाद्या: ।
न वै कुमार: कपिलो मनुश्च ये नो निषेधन्त्यतिवर्तिनं हरम् ॥१२॥
न वेद धर्मम् किल do not know righteousness, indeed
पद्मयोनि:-न ब्रह्म-पुत्रा: Brahmaa, nor Brahmaa's sons भृगु-नारद-आद्या: Bhrigu Naarada and others न वै कुमार: कपिल: मनु:-च nor either Sanat Kumaaras, Kapila, Manu and ये नो निषेधन्ति- who do not reprimand अतिवर्तिनम् हरम् for violating, Shiva Surely, Brahmaa, or the sons of Brahmaa, Bhrigu, Naarada and others do not know the principles of righteousness, neither do the Sanat Kumaaras, sage Kapila and Manu, know, for they do not reprimand Lord Shiva for violating the principles of righteousness.


एषामनुध्येयपदाब्जयुग्मं जगद्गुरुं मङ्गलमङ्गलं स्वयम् ।
य: क्षत्रबन्धु: परिभूय सूरीन् प्रशास्ति धृष्टस्तदयं हि दण्ड्य: ॥१३॥
एषाम्-अनुध्येय by these worthy of being contemplated on
पद-अब्ज-युग्मम् feet lotus pair जगत्-गुरुम् the world's preceptor मङ्गल-मङ्गलम् the auspicious of the auspicious स्वयम् य: क्षत्र-बन्धु: Himself, this Kshatriya परिभूय सूरीन् insulting the honourables प्रशास्ति धृष्ट:- instructs the vile तत्-अयम् हि दण्ड्य: that this should be punished Whose pair of lotus feet are worthy of being contemplated upon by these, above mentioned, Who is the preceptor of the universe, Who Himself is the auspicious of the most auspicious, Him, Shiva, this vile Kshatriya commands and insults the honourable ones here, he should be punished.


नायमर्हति वैकुण्ठपादमूलोपसर्पणम् ।
सम्भावितमति: स्तब्ध: साधुभि: पर्युपासितम् ॥१४॥
न-अयम्-अर्हति वैकुण्ठ- not this (fellow) is worthy of Lord Vishnu's
पाद-मूल-उपसर्पणम् feet soles to approach सम्भावित-मति: स्तब्ध: conceited minded, arrogant साधुभि: पर्युपासितम् by the virtuous esteemed This self conceit minded, arrogant fellow is not worthy of even approaching the soles of the feet of Lord Vishnu, the very act which is esteemed by the virtuous.


अत: पापीयसीं योनिमासुरीं याहि दुर्मते ।
यथेह भूयो महतां न कर्ता पुत्र किल्विषम् ॥१५॥
अत: पापीयसीम् योनिम्- therefore, in the wicked species
आसुरीम् याहि दुर्मते demonic, be reborn, O evil minded One! यथा-इह भूय: महताम् so that here again, to the exalted न कर्ता पुत्र किल्विषम् will not do, O Son! Offence Therefore, O evil minded one! Be reborn in the wicked demonic species, so that, O Son! You may again not commit such offence to the exalted souls, here.


श्री शुक उवाच - Shree Shuka said - एवं शप्तश्चित्रकेतुर्विमानादवरुह्य स: ।
प्रसादयामास सतीं मूर्ध्ना नम्रेण भारत ॥१६॥
एवम् शप्त:-चित्रकेतु:- thus cursed, Chitraketu
विमानात्-अवरुह्य स: from the aerial car alighted, he प्रसादयामास सतीम् propitiated the noble lady मूर्ध्ना नम्रेण भारत by (his) head reverentially (bent), O Bhaarata! O Bhaarata! (Pareekshit) Chitraketu thus cursed, alighted from the aerial car and propitiated the noble lady by reverentially bowing his head.


चित्रकेतु: उवाच - Chitraketu said - प्रतिगृह्णामि ते शापमात्मनोऽञ्जलिनाम्बिके ।
देवैर्मर्त्याय यत्प्रोक्तं पूर्वदिष्टं हि तस्य तत् ॥१७॥
प्रतिगृह्णामि ते शापम्- I accept, Your curse
आत्मन:-अञ्जलिना-अम्बिके with my palms joined, O Mother! देवै:-मर्त्याय यत्-प्रोक्तम् by the divinities for mortals, what is pronounced पूर्व-दिष्टम् हि तस्य तत् is pre destined surely, his that O Mother! I accept Your (so called) curse, with my joined palms. What the divinities pronounce for the mortals, is certainly predestined for them.


संसारचक्र एतस्मिञ्जन्तुरज्ञानमोहित: ।
भ्रामयन् सुखं च दुखं च भुङ्क्ते सर्वत्र सर्वदा ॥१८॥
संसार-चक्रे एतस्मिन्- in the world's whirligig this
जन्तु:-अज्ञान-मोहित: an embodied soul, by ignorance deluded भ्रामयन् सुखम् च दुखम् च revolving joy and sorrow and भुङ्क्ते सर्वत्र सर्वदा experiences every where always In this whirligig of the world, deluded by ignorance, an embodied soul, revolves experiencing joy and sorrow, everywhere and always.


नैवात्मा न परश्चापि कर्ता स्यात् सुखदु:खयो: ।
कर्तारं मन्यतेऽप्राज्ञ आत्मानं परमेव च ॥१९॥
न-एव-आत्मा न पर:-च-अपि not at all is oneself, nor any one else and also
कर्ता स्यात् सुख-दु:खयो: doer is of joy and sorrow कर्तारम् मन्यते-अप्राज्ञ: the doer understands the ignorant आत्मानम् परम्-एव च himself, other also and No one, neither oneself, nor any one else is responsible for the joy and sorrow, but the ignorant holds himself or another as being responsible for it.


गुणप्रवाह एतस्मिन् क: शाप: को न्वनुग्रह: ।
क: स्वर्गो नरक: को वा किं सुखं दु:खमेव वा ॥२०॥
गुण-प्रवाहे एतस्मिन् the Gunas generated in this (world)
क: शाप: क: नु-अनुग्रह: what is curse, what indeed is blessing क: स्वर्ग: नरक: क: वा what is heaven hell, what or किम् सुखम् दु:खम्-एव वा what is joy sorrow also or In this world, generated by the three Gunas, what is the distinction between curse and blessings, heaven and hell, or also joy and sorrow?


एक: सृजति भूतानि भगवानात्ममायया ।
एषां बन्धं मोक्षं च सुखं दु:खं च निष्कल: ॥२१॥
एक: सृजति भूतानि One, creates living beings,
भगवान्-आत्म-मायया The Lord by own Maayaa (creative potency) एषाम् बन्धम् मोक्षम् च their bondage and liberation सुखम् दु:खम् च निष्कल: joy and sorrow The One Bondage-less Lord creates the living beings and also ordains their bondage and liberation and joy and sorrow.


न तस्य कश्चिद्दयित: प्रतीपो न ज्ञातिबन्धुर्न परो न च स्व: ।
समस्य सर्वत्र निरञ्जनस्य सुखो न राग: कुत एव रोष: ॥२२॥
न तस्य कश्चित्-दयित: not His any dear
प्रतीप: न ज्ञाति-बन्धु:-न hateful not, kinsmen relation not पर: न च स्व: alien not and own समस्य सर्वत्र निरञ्जनस्य Who is alike everywhere, free from attachment सुख: न राग: कुत: एव रोष: joy no love for pleasure, where also is (then) anger He, Who is alike everywhere, no one is His dear or hateful, He has no kinsmen or relations, has no aliens or own. He is free from attachment, has no love for pleasure, from where, then will He have anger?


तथापि तच्छक्तिविसर्ग एषां सुखाय दु:खाय हिताहिताय ।
बन्धाय मोक्षाय च मृत्युजन्मनो: शरीरिणां संसृतयेऽवकल्पते ॥२३॥
तथा-अपि तत्-शक्ति-विसर्ग and yet, by His energy dispensed
एषाम् सुखाय दु:खाय for their joy sorrow हित-अहिताय welfare injury बन्धाय मोक्षाय च bondage liberation मृत्यु-जन्मनो: शरीरिणाम् death and birth of the embodied beings संसृतये-अवकल्पते worldly life conduces And yet, the good and bad actions of the embodied beings, dispensed through His Maayaa's energy, conduces for them as joy sorrow, welfare injury, bondage liberation, death birth in the worldly life.


अथ प्रसादये न त्वां शापमोक्षाय भामिनि ।
यन्मन्यसे असाधूक्तं मम तत्क्षम्यतां सति ॥२४॥
अथ प्रसादये न त्वाम् now, (I) please not You
शाप-मोक्षाय भामिनि for the curse to rid, O Noble lady! यत्-मन्यसे असाधु-उक्तम् that which (You) consider unjustly said मम तत्-क्षम्यताम् सति by me, that forgive, O Virtuous Lady! Now, I do not please You to rid me of the curse, O Noble Lady! What I had said, if You consider that unjust, please forgive me for that, O Virtuous Lady!


श्री शुक उवाच - Shree Shuka said - इति प्रसाद्य गिरिशौ चित्रकेतुरिन्दम ।
जगाम स्वविमानेन पश्यतो: स्मयतोस्तयो: ॥२५॥
इति प्रसाद्य गिरिशौ thus, appeasing Shiva and Paarvati
चित्रकेतु:-अरिन्दम Chitraketu, O Pareekshit! जगाम स्व-विमानेन went away by own aerial car पश्यतो: स्मयतो:-तयो: while looked on in wonder by them Thus having appeased the two, Shiva and Paarvati, Chitraketu went away in his own aerial car, being looked on in amazement by both of them.


ततस्तु भगवान् रुद्रो रुद्राणीमिदमब्रवीत् ।
देवर्षिदैत्यसिद्धानां पार्षदानां च शृण्वताम् ॥२६॥
तत:-तु भगवान् रुद्र: thereupon, Lord Shiva
रुद्राणीम्-इदम्-अब्रवीत् to Paarvati this said, देवर्षि-दैत्य-सिद्धानाम् the divine sages, demons, Siddhas, पार्षदानाम् च शृण्वताम् their attendents and in hearing Thereupon, Lord Shiva said this to Paarvati, in the hearing of the divine sages, demons, Siddhas, and their attendents.


श्री रुद्र उवाच - Shri Rudra said - दृष्टवत्यसि सुश्रोणि हरेरद्भुतकर्मण: ।
माहात्म्यं भृत्यभृत्यानां नि:स्पृहाणां महात्मनाम् ॥२७॥
दृष्टवती-असि सुश्रोणि You have seen, O Fair One!
हरे:-अद्भुत-कर्मण: Hari's marvellous deeds माहात्म्यम् भृत्य-भृत्यानाम् the greatness of the servant of the servants नि:स्पृहाणाम् महात्मनाम् free of cravings, the high souled O Fair One! You have seen the marvellous deed of Shree Hari, and the greatness of the high souled servant of His servants, who are free of cravings.


नारायणपरा: सर्वे न कुतश्चन बिभ्यति ।
स्वर्गापवर्गनरकेष्वपि तुल्यार्थदर्शिन: ॥२८॥
नारायण-परा: सर्वे to Naaraayana devoted all
न कुतश्चन बिभ्यति not from anything are afraid स्वर्ग-अपवर्ग-नरकेषु-अपि in heaven, beatitude, hell also तुल्य-अर्थ-दर्शिन: same Reality observers All those who are devoted to Naaraayana, are not afraid of anything. They observe the same Reality in heaven, beatitude and hell also.


देहिनां देहसंयोगाद् द्वन्द्वानीश्वरलीलया ।
सुखं दु:खं मृतिर्जन्म शापोऽनुग्रह एव च ॥२९॥
देहिनाम् देह-संयोगात् of the embodied souls, by the bodies' connection
द्वन्द्वानि-ईश्वर-लीलया dualities by God's deluding potency सुखम् दु:खम् मृति:-जन्म joy sorrow, death birth शाप:-अनुग्रह एव च curse benediction also and It is because of the deluding potency of The Lord that the embodied souls, being in contact with the body, experience the dualities, joy sorrow, death birth, curse and benediction.


अविवेककृत: पुंसो ह्यर्थभेद इवात्मनि ।
गुणदोषविकल्पश्च भिदेव स्रजिवत्कृत: ॥३०॥
अविवेक-कृत: पुंस: by ignorance's doings, of the people
हि-अर्थ-भेद: इव-आत्मनि indeed the notion difference, like in the self गुण-दोष-विकल्प:-च of value and fault difference भिदा-इव स्रजि-वत्-कृत: in the mind like, garland snake due to By the doings of ignorance, people indeed have the notion of difference of value and fault in the self, and difference in the mind as in garland and snake.


वासुदेवे भगवति भक्तिमुद्वहतां नृणाम् ।
ज्ञानवैराग्यवीर्याणां नेह कश्चिद् व्यपाश्रय: ॥३१॥
वासुदेवे भगवति in Vaasudeva The Lord
भक्तिम्-उद्वहताम् नृणाम् devotion cherishing, for people ज्ञान-वैराग्य-वीर्याणाम् with the wisdom and dispassion strength न-इह कश्चिद् व्यपाश्रय: not here anything worth coveting For the people who cherish devotion in The Lord Vaasudeva, and so have the strength of wisdom and dispassion, have nothing worth coveting here.


नाहं विरिञ्चो न कुमारनारदौ न ब्रह्मपुत्रा मुनय: सुरेशा: ।
विदाम यस्येहितमंशकांशका न तत्स्वरूपं पृथगीशमानिन: ॥३२॥
न-अहम् विरिञ्च: not I, Brahmaa,
न कुमार-नारदौ not Kumaaras, Naarada, न ब्रह्म-पुत्रा: not Brahmaa's sons मुनय: सुरेशा: sages, the god's rulers (Indra) विदाम यस्य-ईहितम्- know Whose intentions अंशक-अंशका: part of the parts न तत्-स्वरूपम् not His true nature पृथक्-ईशम्-मानिन: independent of Him as Lord accounting Neither myself, nor Brahmaa, nor the sages the Sanat Kumaaras, Naarada, the sons of Brahmaa, nor the rulers of the gods, Indra, etc., know His intentions. How can those who account themselves as independent of Him as The Lord, when in reality they are parts of His partial manifestation, know His true nature?


न ह्यस्यास्ति प्रिय: कश्चिन्नाप्रिय: स्व: परोऽपि वा ।
आत्मत्वात्सर्वभूतानां सर्वभूतप्रियो हरि: ॥३३॥
न हि-अस्य-अस्ति प्रिय: not surely His is dear
कश्चित्-न-अप्रिय: any nor hateful स्व: पर:-अपि वा own alien also or आत्मत्वात्-सर्व-भूतानाम् being the Self of all beings सर्व-भूत-प्रिय: हरि: of all the beings is dear Lord Shree Hari Surely, no one is His dear or hateful, also no one is His own or alien. He being The Self of all the beings, is dear to all the beings.


तस्य चायं महाभागश्चित्रकेतु: प्रियोऽनुग: ।
सर्वत्र समदृक् शान्तो ह्यहं चैवाच्युतप्रिय: ॥३४॥
तस्य च-अयम् महाभाग:- His and this, highly blessed
चित्रकेतु: प्रिय:-अनुग: Chitraketu, is dear servant सर्वत्र समदृक् शान्त: everywhere viewing with same eye, peaceful हि-अहम् च-एव- indeed I and also अच्युत-प्रिय: of Immortal Lord dear This highly blessed Chitraketu, is His dear servant, viewing all with the same eye and is peaceful. Even I am the dear devotee of the Immortal Lord.


तस्मान्न विस्मय: कार्य: पुरुषेषु महात्मसु ।
महापुरुषभक्तेषु शान्तेषु समदर्शिषु ॥३५॥
तस्मात्-न विस्मय: कार्य: therefore, should not wonder be done
पुरुषेषु महात्मसु in people with high souls महापुरुष-भक्तेषु of The Supreme Person's devotees शान्तेषु सम-दर्शिषु who are peaceful, and view all equally Therefore, one must not wonder at people with high souls, who are the devotees of The Supreme Person, and who are peaceful and who view all with the same eye.


श्री शुक उवाच - Shri Shuka said - इति श्रुत्वा भगवत: शिवस्योमाभिभाषितम् ।
बभूव शान्तधी राजन् देवी विगतविस्मया ॥३६॥
इति श्रुत्वा भगवत: शिवस्य- this hearing, The Lord Shiva's
उमा-अभिभाषितम् Umaa the speech बभूव शान्तधी: राजन् became peaceful minded, O King! देवी विगत-विस्मया the goddess devoid of doubt O King! The goddess Umaa, on hearing this speech of Lord Shiva, became peaceful in the mind and devoid of all doubts.


इति भागवतो देव्या: प्रतिशप्तुमलन्तम: ।
मूर्ध्ना सञ्जगृहे शापमेतावत्साधुलक्षणम् ॥३७॥
इति भागवत: देव्या: thus the devotee, to the goddess
प्रतिशप्तुम्-अलन्तम: to counter-curse capable of मूर्ध्ना सञ्जगृहे शापम्- with the head reverentially accepted the curse एतावत्-साधु-लक्षणम् this much is of the pious characteristic Thus, the devotee Chitraketu, in spite of being capable of counter-cursing the goddess, reverentially accepted the curse with bowed head. That much is the characteristic of the pious souls.


जज्ञे त्वष्टुर्दक्षिणाग्नौ दानवीं योनिमाश्रित: ।
वृत्र इत्यभिविख्यातो ज्ञानविज्ञानसंयुत: ॥३८॥
जज्ञे त्वष्टु:-दक्षिणाग्नौ was born to Twashtaa, from the Dakshinaagni (sacred fire)
दानवीम् योनिम्-आश्रित: demonic species reverting to वृत्र इति-अभिविख्यात: Vritra thus, well known ज्ञान-विज्ञान-संयुत: with knowledge and wisdom endowed Thus, reverting to the demonic species, he was born to Twashtaa, from the sacred fire Dakshinaagni. He became well known as Vritra and was endowed with knowledge and wisdom.


एतत्ते सर्वमाख्यातं यन्मां त्वं परिपृच्छसि ।
वृत्रस्यासुरजातेश्च कारणं भगवन्मते: ॥३९॥
एतत्-ते सर्वम्-आख्यातम् this to you all is said
यत्-माम् त्वम् परिपृच्छसि which to me you asked वृत्रस्य-असुर-जाते:-च of Vritra, as demon born and कारणम् भगवन्-मते: the cause, of the in The Lord minded I have told to you all that you asked me, the cause of Vritra being born as a demon, in spite of his devotion to The Lord.


इतिहासमिमं पुण्यं चित्रकेतोर्महात्मन: ।
माहात्म्यं विष्णुभक्तानां श्रुत्वा बन्धाद्विमुच्यते ॥४०॥
इतिहासम्-इमम् पुण्यम् the episode this sacred
चित्रकेतो:-महात्मन: of Chitraketu high-souled माहात्म्यम् विष्णु-भक्तानाम् the glory of Lord Vishnu's devotees श्रुत्वा बन्धात्-विमुच्यते by hearing, from bondage is rid of By hearing this sacred episode of the high-souled Chitraketu, revealing the glory of the devotees of Lord Vishnu, one is rid of bondage.


य एतत्प्रातरुत्थाय श्रद्धया वाग्यत: पठेत् ।
इतिहासं हरिं स्मृत्वा स याति परमां गतिम् ॥४१॥
य: एतत्-प्रात:-उत्थाय who, this, early rising
श्रद्धया वाग्यत: पठेत् with reverence with speech controlled does read इतिहासम् हरिम् स्मृत्वा the episode, Shree Hari remembering स: याति परमाम् गतिम् he goes to the ultimate goal Who-so-ever, rising early, reads this episode with reverence and with controlled speech, remembering Shree Hari, attains the supreme goal.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां षष्ठे स्कन्धे चित्रकेतु शापो नाम सप्तदश: अध्याय: ॥१७॥ Thus ends the seventeenth discourse entitled 'Chitraketu cursed', in Book Six of the great and glorious Bhaagavata-Puraana.