Adhyaya 16

Verse 1

श्रीबादरायणिरुवाच अथ देवऋषी राजन् सम्परेतं नृपात्मजम् । दर्शयित्वेति होवाच ज्ञातीनामनुशोचताम् ॥ १ ॥

Śrī Śukadeva Gosvāmī said: My dear King Parīkṣit, by his mystic power the great sage Nārada brought the dead son into the vision of all the lamenting relatives and then spoke as follows.

Verse 2

श्रीनारद उवाच जीवात्मन् पश्य भद्रं ते मातरं पितरं च ते । सुहृदो बान्धवास्तप्ता: शुचा त्वत्कृतया भृशम् ॥ २ ॥

Śrī Nārada Muni said: O living entity, all good fortune unto you. Just see your father and mother. All your friends and relatives are overwhelmed with grief because of your passing away.

Verse 3

कलेवरं स्वमाविश्य शेषमायु: सुहृद्‌वृत: । भुङ्‌क्ष्व भोगान् पितृप्रत्तानधितिष्ठ नृपासनम् ॥ ३ ॥

Because you died untimely, the balance of your lifetime still remains. Therefore you may reenter your body and enjoy the remainder of your life, surrounded by your friends and relatives. Accept the royal throne and all the opulences given by your father.

Verse 4

जीव उवाच कस्मिञ्जन्मन्यमी मह्यं पितरो मातरोऽभवन् । कर्मभिर्भ्राम्यमाणस्य देवतिर्यङ्‌नृयोनिषु ॥ ४ ॥

The living entity said: According to the results of my fruitive activities, I transmigrate from one body to another, sometimes going to the species of the demigods, sometimes to the species of lower animals, and sometimes to the human species. Therefore, in which birth were these my mother and father? No one is actually my mother and father.

Verse 5

बन्धुज्ञात्यरिमध्यस्थमित्रोदासीनविद्विष: । सर्व एव हि सर्वेषां भवन्ति क्रमशो मिथ: ॥ ५ ॥

In this material world, all people become friends, relatives, enemies, mediators, and neutral to one another in due course of time. Nonetheless, despite these various transactions, no one is permanently related.

Verse 6

यथा वस्तूनि पण्यानि हेमादीनि ततस्तत: । पर्यटन्ति नरेष्वेवं जीवो योनिषु कर्तृषु ॥ ६ ॥

As gold and other wares are passed from place to place by the course of buying and selling, so the jīva, driven by the fruits of karma, wanders through the universe, being placed into bodies of many species through one father after another.

Verse 7

नित्यस्यार्थस्य सम्बन्धो ह्यनित्यो द‍ृश्यते नृषु । यावद्यस्य हि सम्बन्धो ममत्वं तावदेव हि ॥ ७ ॥

Among humans one sees that the eternal jīva’s connection with the temporary is itself temporary. So long as the connection lasts, the sense of “mine” lasts; when the connection ends, that ownership-feeling also ends.

Verse 8

एवं योनिगतो जीव: स नित्यो निरहङ्‌कृत: । यावद्यत्रोपलभ्येत तावत्स्वत्वं हि तस्य तत् ॥ ८ ॥

Thus the jīva, though situated in various wombs, is eternal and in truth without false ego. So long as he is perceived in a given body, he takes that as “his own”; when the body is lost, the relation ends. Therefore one should not be entangled in illusory rejoicing and lamentation.

Verse 9

एष नित्योऽव्यय: सूक्ष्म एष सर्वाश्रय: स्वद‍ृक् । आत्ममायागुणैर्विश्वमात्मानं सृजते प्रभु: ॥ ९ ॥

The jīva is eternal, imperishable, subtle, the support of all bodies, and self-aware as a witness. Yet, being exceedingly small, he is deluded by the guṇas of māyā and thus fashions for himself various bodies according to his desires.

Verse 10

न ह्यस्यास्ति प्रिय: कश्चिन्नाप्रिय: स्व: परोऽपि वा । एक: सर्वधियां द्रष्टा कर्तृणां गुणदोषयो: ॥ १० ॥

For this jīva no one is dear and no one is hateful; he makes no division of “mine” and “another’s”. He is one, without a second—only an observer, a witness of the virtues and faults of those who act.

Verse 11

नादत्त आत्मा हि गुणं न दोषं न क्रियाफलम् । उदासीनवदासीन: परावरद‍ृगीश्वर: ॥ ११ ॥

The Supreme Lord, the creator of cause and effect, does not accept the happiness and distress that result from fruitive actions. He is always neutral.

Verse 12

श्रीबादरायणिरुवाच इत्युदीर्य गतो जीवो ज्ञातयस्तस्य ते तदा । विस्मिता मुमुचु: शोकं छित्त्वात्मस्‍नेहश‍ृङ्खलाम् ॥ १२ ॥

Śrī Śukadeva Gosvāmī continued: When the soul had spoken in this way and left, Citraketu and the relatives were astonished. Thus they cut off the shackles of affection and gave up their lamentation.

Verse 13

निर्हृत्य ज्ञातयो ज्ञातेर्देहं कृत्वोचिता: क्रिया: । तत्यजुर्दुस्त्यजं स्‍नेहं शोकमोहभयार्तिदम् ॥ १३ ॥

After the relatives had discharged their duties by performing the funeral ceremonies, they gave up the affection that leads to illusion, lamentation, fear and pain.

Verse 14

बालघ्‍न्यो व्रीडितास्तत्र बालहत्याहतप्रभा: । बालहत्याव्रतं चेरुर्ब्राह्मणैर्यन्निरूपितम् । यमुनायां महाराज स्मरन्त्यो द्विजभाषितम् ॥ १४ ॥

The queens who had poisoned the child were ashamed and lost their luster. Following the brāhmaṇas' directions, they atoned for their sins on the bank of the Yamunā.

Verse 15

स इत्थं प्रतिबुद्धात्मा चित्रकेतुर्द्विजोक्तिभि: । गृहान्धकूपान्निष्क्रान्त: सर:पङ्कादिव द्विप: ॥ १५ ॥

Thus enlightened by the instructions of the brāhmaṇas, King Citraketu came out of the dark well of family life, just as an elephant frees itself from a muddy reservoir.

Verse 16

कालिन्द्यां विधिवत् स्‍नात्वा कृतपुण्यजलक्रिय: । मौनेन संयतप्राणो ब्रह्मपुत्राववन्दत ॥ १६ ॥

The king bathed in the Kāлиндī (Yamunā) according to sacred rule and offered water oblations to the forefathers and the devas. Then, keeping silence and restraining mind and senses, he bowed in reverence to Brahmā’s sons, Aṅgirā and Nārada.

Verse 17

अथ तस्मै प्रपन्नाय भक्ताय प्रयतात्मने । भगवान्नारद: प्रीतो विद्यामेतामुवाच ह ॥ १७ ॥

Thereafter, pleased with Citraketu—self-controlled, devoted, and fully surrendered—Bhagavān Nārada spoke to him this transcendental instruction.

Verse 18

ॐ नमस्तुभ्यं भगवते वासुदेवाय धीमहि । प्रद्युम्नायानिरुद्धाय नम: सङ्कर्षणाय च ॥ १८ ॥ नमो विज्ञानमात्राय परमानन्दमूर्तये । आत्मारामाय शान्ताय निवृत्तद्वैतद‍ृष्टये ॥ १९ ॥

Oṁ, my obeisances unto You, Bhagavān Vāsudeva; I meditate upon You. Obeisances to Pradyumna, Aniruddha, and also Saṅkarṣaṇa. Obeisances to You, pure spiritual consciousness, the very form of supreme bliss—self-satisfied, supremely peaceful, and beyond all dualistic vision.

Verse 19

ॐ नमस्तुभ्यं भगवते वासुदेवाय धीमहि । प्रद्युम्नायानिरुद्धाय नम: सङ्कर्षणाय च ॥ १८ ॥ नमो विज्ञानमात्राय परमानन्दमूर्तये । आत्मारामाय शान्ताय निवृत्तद्वैतद‍ृष्टये ॥ १९ ॥

Oṁ, my obeisances unto You, Bhagavān Vāsudeva; I meditate upon You. Obeisances to Pradyumna, Aniruddha, and also Saṅkarṣaṇa. Obeisances to You, pure spiritual consciousness, the very form of supreme bliss—self-satisfied, supremely peaceful, and beyond all dualistic vision.

Verse 20

आत्मानन्दानुभूत्यैव न्यस्तशक्त्यूर्मये नम: । हृषीकेशाय महते नमस्तेऽनन्तमूर्तये ॥ २० ॥

O Lord, absorbed in the experience of Your own bliss, You stand beyond the waves of material nature; I offer You my obeisances. O Hṛṣīkeśa, master of the senses, the Greatest—unto You of unlimited forms, my respectful bow.

Verse 21

वचस्युपरतेऽप्राप्य य एको मनसा सह । अनामरूपश्चिन्मात्र: सोऽव्यान्न: सदसत्पर: ॥ २१ ॥

He whom neither speech nor mind can reach—beyond material name and form, pure consciousness, transcending both being and nonbeing—may that Lord, pleased, protect us.

Verse 22

यस्मिन्निदं यतश्चेदं तिष्ठत्यप्येति जायते । मृण्मयेष्विव मृज्जातिस्तस्मै ते ब्रह्मणे नम: ॥ २२ ॥

From the Supreme Brahman this universe arises, in Him it rests, and into Him it dissolves—like earthen pots made of earth and returning to earth. To that Brahman we bow.

Verse 23

यन्न स्पृशन्ति न विदुर्मनोबुद्धीन्द्रियासव: । अन्तर्बहिश्च विततं व्योमवत्तन्नतोऽस्म्यहम् ॥ २३ ॥

Though spread within and without like the sky, He cannot be touched or known by mind, intelligence, senses, or vital force. To Him I offer my reverent obeisance.

Verse 24

देहेन्द्रियप्राणमनोधियोऽमी यदंशविद्धा: प्रचरन्ति कर्मसु । नैवान्यदा लौहमिवाप्रतप्तं स्थानेषु तद् द्रष्ट्रपदेशमेति ॥ २४ ॥

As iron burns only when made red‑hot by contact with fire, so the body, senses, life‑air, mind, and intelligence—mere matter in themselves—act only when the Lord infuses a particle of consciousness. Without His favor, they cannot function.

Verse 25

ॐ नमो भगवते महापुरुषाय महानुभावाय महाविभूतिपतये सकलसात्वतपरिवृढनिकर करकमलकुड्‌मलोपलालितचरणारविन्दयुगल परमपरमेष्ठिन्नमस्ते ॥ २५ ॥

Om, obeisance to Bhagavān, the Great Puruṣa—of boundless majesty, Lord of all opulences. Your two lotus feet are ever lovingly served and massaged by the finest Sātvata devotees with lotus‑bud hands. O Supreme of the supreme, I bow to You.

Verse 26

श्रीशुक उवाच भक्तायैतां प्रपन्नाय विद्यामादिश्य नारद: । ययावङ्गिरसा साकं धाम स्वायम्भुवं प्रभो ॥ २६ ॥

Śrī Śukadeva Gosvāmī said: Because Citraketu was a fully surrendered devotee, Nārada instructed him completely in this vidyā, this prayer. O Parīkṣit, Nārada then departed with the great sage Aṅgirā to the Svāyambhuva abode, known as Brahmaloka.

Verse 27

चित्रकेतुस्तु तां विद्यां यथा नारदभाषिताम् । धारयामास सप्ताहमब्भक्ष: सुसमाहित: ॥ २७ ॥

Citraketu held fast to that vidyā as spoken by Nārada: fasting and drinking only water, he chanted it continuously for one week with steady, careful attention.

Verse 28

तत: स सप्तरात्रान्ते विद्यया धार्यमाणया । विद्याधराधिपत्यं च लेभेऽप्रतिहतं नृप ॥ २८ ॥

O King Parīkṣit, at the end of seven nights, by steadily holding and practicing that vidyā, Citraketu also attained unimpeded sovereignty over the realm of the Vidyādharas.

Verse 29

तत: कतिपयाहोभिर्विद्ययेद्धमनोगति: । जगाम देवदेवस्य शेषस्य चरणान्तिकम् ॥ २९ ॥

Thereafter, within only a few days, by the power of the vidyā he had practiced, his mind became ever more illumined, and he attained shelter at the lotus feet of Śeṣa, the Deva of all devas—Anantadeva.

Verse 30

मृणालगौरं शितिवाससं स्फुरत्- किरीटकेयूरकटित्रकङ्कणम् । प्रसन्नवक्त्रारुणलोचनं वृतं ददर्श सिद्धेश्वरमण्डलै: प्रभुम् ॥ ३० ॥

Upon reaching the shelter of Lord Śeṣa, Citraketu beheld the Supreme Lord: white like the fibers of a lotus stalk, clad in bluish garments, adorned with a brilliantly shining helmet, armlets, belt, and bangles. His face was serene with a gentle smile, His eyes were reddish, and He was surrounded by an assembly of exalted siddhas such as Sanat-kumāra.

Verse 31

तद्दर्शनध्वस्तसमस्तकिल्बिष: स्वस्थामलान्त:करणोऽभ्ययान्मुनि: । प्रवृद्धभक्त्या प्रणयाश्रुलोचन: प्रहृष्टरोमानमदादिपुरुषम् ॥ ३१ ॥

As soon as Mahārāja Citraketu beheld the Supreme Lord, all his sins and material taints were destroyed, and he became fully purified, established in his original Kṛṣṇa consciousness. Silent and grave, he wept tears of love, his hairs standing on end in ecstasy. With deep devotion and affection he offered respectful obeisances to the Ādi-Puruṣa, the original Personality of Godhead.

Verse 32

स उत्तमश्लोकपदाब्जविष्टरं प्रेमाश्रुलेशैरुपमेहयन्मुहु: । प्रेमोपरुद्धाखिलवर्णनिर्गमो नैवाशकत्तं प्रसमीडितुं चिरम् ॥ ३२ ॥

With tears of love, Citraketu again and again moistened the resting place of the Lord’s lotus feet, the Uttamaśloka. But his voice was choked by ecstatic love, and for a long time he could not utter even a single letter to offer fitting prayers.

Verse 33

तत: समाधाय मनो मनीषया बभाष एतत्प्रतिलब्धवागसौ । नियम्य सर्वेन्द्रियबाह्यवर्तनं जगद्गुरुं सात्वतशास्त्रविग्रहम् ॥ ३३ ॥

Thereafter, steadying his mind with intelligence and restraining his senses from outward engagements, he regained fitting words. Thus he began to offer prayers to the Lord, the Jagad-guru, who is the very embodiment of the sātvata scriptures.

Verse 34

चित्रकेतुरुवाच अजित जित: सममतिभि: साधुभिर्भवान् जितात्मभिर्भवता । विजितास्तेऽपि च भजता- मकामात्मनां य आत्मदोऽतिकरुण: ॥ ३४ ॥

Citraketu said: “O Ajita, unconquerable Lord! Though none can conquer You, You are surely conquered by saintly devotees of equal vision who have mastered mind and senses. For You are causelessly merciful to bhaktas who seek no material gain from You; You give Yourself to them, and thus they hold You under the sway of loving devotion.”

Verse 35

तव विभव: खलु भगवन् जगदुदयस्थितिलयादीनि । विश्वसृजस्तेꣷशांशा स्तत्र मृषा स्पर्धन्ति पृथगभिमत्या ॥ ३५ ॥

My Lord, this universe—its creation, maintenance, and dissolution—is simply Your opulence. Brahmā and the other creators are but a fraction of a fraction of You; their limited power to create does not make them God (īśvara). Their notion of themselves as separate lords is therefore mere false prestige, without validity.

Verse 36

परमाणुपरममहतो- स्त्वमाद्यन्तान्तरवर्ती त्रयविधुर: । आदावन्तेऽपि च सत्त्वानां यद् ध्रुवं तदेवान्तरालेऽपि ॥ ३६ ॥

O Supreme Lord, from the tiniest atom to the vast universes, You are present in the beginning, middle, and end of all things. Yet You are eternal—without beginning or end—and even when creation is unmanifest, You remain as the original potency.

Verse 37

क्षित्यादिभिरेष किलावृत: सप्तभिर्दशगुणोत्तरैरण्डकोश: । यत्र पतत्यणुकल्प: सहाण्डकोटिकोटिभिस्तदनन्त: ॥ ३७ ॥

Each universe is encased in seven coverings—earth, water, fire, air, ether, the total energy, and false ego—each ten times greater than the one before. Countless universes move within You like atoms; therefore You are called Ananta, the Unlimited.

Verse 38

विषयतृषो नरपशवो य उपासते विभूतीर्न परं त्वाम् । तेषामाशिष ईश तदनु विनश्यन्ति यथा राजकुलम् ॥ ३८ ॥

O Lord, those who thirst for sense pleasure—animals in human form—worship various demigods and their petty glories, but not You. When the universe is destroyed, their boons also vanish, like the splendor of nobles when the king has fallen.

Verse 39

कामधियस्त्वयि रचिता न परम रोहन्ति यथा करम्भबीजानि । ज्ञानात्मन्यगुणमये गुणगणतोऽस्य द्वन्द्वजालानि ॥ ३९ ॥

O Supreme Lord, even those driven by material desires, if they worship You—the source of knowledge and beyond the guṇas—do not fall into rebirth, just as roasted seeds do not sprout. The web of duality arises from the guṇas, but is cut by transcendental association with You.

Verse 40

जितमजित तदा भवता यदाह भागवतं धर्ममनवद्यम् । निष्किञ्चना ये मुनय आत्मारामा यमुपासतेऽपवर्गाय ॥ ४० ॥

O unconquerable Lord, when You spoke the spotless bhāgavata-dharma—the pure path to the shelter of Your lotus feet—that was Your victory. Desireless, self-satisfied sages like the Kumāras worship You for liberation, accepting bhāgavata-dharma as their way.

Verse 41

विषममतिर्न यत्र नृणां त्वमहमिति मम तवेति च यदन्यत्र । विषमधिया रचितो य: स ह्यविशुद्ध: क्षयिष्णुरधर्मबहुल: ॥ ४१ ॥

Where people harbor the crooked notion of “you and I” and “mine and yours,” that religion is not pure. A path fashioned by a distorted mind, filled with passion and envy, is perishable and laden with irreligion; but bhāgavata-dharma makes the devotees Kṛṣṇa-conscious, thinking, “We are Kṛṣṇa’s, and Kṛṣṇa is ours.”

Verse 42

क: क्षेमो निजपरयो: कियान्वार्थ: स्वपरद्रुहा धर्मेण । स्वद्रोहात्तव कोप: परसम्पीडया च तथाधर्म: ॥ ४२ ॥

How can a religious system that breeds envy toward oneself and others bring welfare to anyone? What auspiciousness is there in it, and what is truly gained? By betraying oneself and tormenting others, one provokes Your anger and practices adharma.

Verse 43

न व्यभिचरति तवेक्षा यया ह्यभिहितो भागवतो धर्म: । स्थिरचरसत्त्वकदम्बे- ष्वपृथग्धियो यमुपासते त्वार्या: ॥ ४३ ॥

My Lord, Your vision never deviates from life’s highest goal; from that very standpoint bhāgavata-dharma is taught. Those who, under Your guidance, see all beings—moving and unmoving—with equal mind, without high and low, are called Āryans; such Āryans worship You, the Supreme Personality of Godhead.

Verse 44

न हि भगवन्नघटितमिदं त्वद्दर्शनान्नृणामखिलपापक्षय: । यन्नाम सकृच्छ्रवणात् पुक्कशोऽपि विमुच्यते संसारात् ॥ ४४ ॥

My Lord, it is not impossible that by seeing You one is at once freed from all sin. For by hearing Your holy name only once, even a pukkasa (caṇḍāla) is released from saṁsāra; then who would not be purified simply by beholding You?

Verse 45

अथ भगवन् वयमधुना त्वदवलोकपरिमृष्टाशयमला: । सुरऋषिणा यत्कथितं तावकेन कथमन्यथा भवति ॥ ४५ ॥

Therefore, O Bhagavān, now by merely beholding You the impurities within our hearts have been cleansed away. How could what the devarṣi Nārada foretold about You ever be otherwise? In truth, by Nārada’s training we have attained Your darśana.

Verse 46

विदितमनन्त समस्तं तव जगदात्मनो जनैरिहाचरितम् । विज्ञाप्यं परमगुरो: कियदिव सवितुरिव खद्योतै: ॥ ४६ ॥

O unlimited Bhagavān, Soul of the universe, all that living beings do in this world is already known to You, for You are the Supersoul. O supreme Guru, before the sun what can a glowworm’s light reveal? In Your all-knowing presence, I have nothing to make known.

Verse 47

नमस्तुभ्यं भगवते सकलजगत्स्थितिलयोदयेशाय । दुरवसितात्मगतये कुयोगिनां भिदा परमहंसाय ॥ ४७ ॥

I offer obeisances unto You, O Bhagavān, Lord of the universe’s creation, maintenance, and dissolution. Those misguided yogīs who see only separateness cannot grasp Your true position. You are the Paramahaṁsa, supremely pure and complete in all six opulences; therefore I bow to You.

Verse 48

यं वै श्वसन्तमनु विश्वसृज: श्वसन्ति यं चेकितानमनु चित्तय उच्चकन्ति । भूमण्डलं सर्षपायति यस्य मूर्ध्नि तस्मै नमो भगवतेऽस्तु सहस्रमूर्ध्ने ॥ ४८ ॥

My Lord, following Your endeavor and breath, Brahmā, Indra, and the other cosmic rulers engage in their duties; following Your perception, the mind and senses begin to perceive. Upon Your many heads the universes rest like mustard seeds. I bow to that Bhagavān with a thousand heads.

Verse 49

श्रीशुक उवाच संस्तुतो भगवानेवमनन्तस्तमभाषत । विद्याधरपतिं प्रीतश्चित्रकेतुं कुरूद्वह ॥ ४९ ॥

Śukadeva Gosvāmī continued: Pleased by the prayers of Citraketu, the king of the Vidyādharas, the Lord Anantadeva, the Supreme Personality of Godhead, spoke to him as follows, O Parīkṣit, best of the Kuru dynasty.

Verse 50

श्रीभगवानुवाच यन्नारदाङ्गिरोभ्यां ते व्याहृतं मेऽनुशासनम् । संसिद्धोऽसि तया राजन् विद्यया दर्शनाच्च मे ॥ ५० ॥

The Supreme Lord said: O King, because you accepted the instructions about Me spoken by the great sages Nārada and Aṅgirā, you have become fully accomplished through that knowledge. And because you have seen Me face to face, you are now completely perfect.

Verse 51

अहं वै सर्वभूतानि भूतात्मा भूतभावन: । शब्दब्रह्म परं ब्रह्म ममोभे शाश्वती तनू ॥ ५१ ॥

I am the Self of all beings, moving and unmoving, and the one who manifests them. I am Śabda-brahman—the transcendental sound such as Oṁ—and I am Parabrahman; these two are My eternal, nonmaterial forms.

Verse 52

लोके विततमात्मानं लोकं चात्मनि सन्ततम् । उभयं च मया व्याप्तं मयि चैवोभयं कृतम् ॥ ५२ ॥

The conditioned soul spreads himself through the world and thinks himself the enjoyer, and the world spreads within him as the field of enjoyment. Yet both are My energies: I pervade them, and both rest in Me.

Verse 53

यथा सुषुप्त: पुरुषो विश्वं पश्यति चात्मनि । आत्मानमेकदेशस्थं मन्यते स्वप्न उत्थित: ॥ ५३ ॥ एवं जागरणादीनि जीवस्थानानि चात्मन: । मायामात्राणि विज्ञाय तद् द्रष्टारं परं स्मरेत् ॥ ५४ ॥

As in deep sleep a person beholds within himself mountains, rivers, even the whole universe, and on waking from the dream sees himself lying in one place, so the states of waking, dreaming, and deep sleep are only māyā. Always remember the Supreme Lord, their witness and source, untouched by them.

Verse 54

यथा सुषुप्त: पुरुषो विश्वं पश्यति चात्मनि । आत्मानमेकदेशस्थं मन्यते स्वप्न उत्थित: ॥ ५३ ॥ एवं जागरणादीनि जीवस्थानानि चात्मन: । मायामात्राणि विज्ञाय तद् द्रष्टारं परं स्मरेत् ॥ ५४ ॥

As in deep sleep a person beholds within himself mountains, rivers, even the whole universe, and on waking from the dream sees himself lying in one place, so the states of waking, dreaming, and deep sleep are only māyā. Always remember the Supreme Lord, their witness and source, untouched by them.

Verse 55

येन प्रसुप्त: पुरुष: स्वापं वेदात्मनस्तदा । सुखं च निर्गुणं ब्रह्म तमात्मानमवेहि माम् ॥ ५५ ॥

By whom the sleeping person knows his dream-state and tastes nirguṇa bliss beyond the senses—know that all-pervading Paramātmā, the Supreme Brahman, to be Me.

Verse 56

उभयं स्मरत: पुंस: प्रस्वापप्रतिबोधयो: । अन्वेति व्यतिरिच्येत तज्ज्ञानं ब्रह्म तत्परम् ॥ ५६ ॥

In dream and in waking, the knower’s awareness follows the experiences, yet remains detached as the witness. That witness-consciousness is Parabrahman; the knowing self is unchanged in both states.

Verse 57

यदेतद्विस्मृतं पुंसो मद्भ‍ावं भिन्नमात्मन: । तत: संसार एतस्य देहाद्देहो मृतेर्मृति: ॥ ५७ ॥

When the living being forgets his qualitative oneness with Me—eternal, full of knowledge and bliss—and thinks himself separate, his samsara begins: from body to body, from death to death.

Verse 58

लब्ध्वेह मानुषीं योनिं ज्ञानविज्ञानसम्भवाम् । आत्मानं यो न बुद्ध्येत न क्‍वचित्क्षेममाप्नुयात् ॥ ५८ ॥

Even after attaining a human birth fit for jñāna and realized wisdom, one who does not understand the true self can never attain the highest welfare anywhere.

Verse 59

स्मृत्वेहायां परिक्लेशं तत: फलविपर्ययम् । अभयं चाप्यनीहायां सङ्कल्पाद्विरमेत्कवि: ॥ ५९ ॥

Remembering the great distress in fruit-seeking work and how results often turn contrary to one’s desire, and knowing the fearlessness found in desireless bhakti, the wise should desist from cravings born of saṅkalpa.

Verse 60

सुखाय दु:खमोक्षाय कुर्वाते दम्पती क्रिया: । ततोऽनिवृत्तिरप्राप्तिर्दु:खस्य च सुखस्य च ॥ ६० ॥

As husband and wife, they join in many endeavors to gain happiness and lessen distress; yet because their acts are filled with desire, they yield no true happiness and do not diminish suffering—rather, they become the cause of great misery.

Verse 61

एवं विपर्ययं बुद्ध्वा नृणां विज्ञाभिमानिनाम् । आत्मनश्च गतिं सूक्ष्मां स्थानत्रयविलक्षणाम् ॥ ६१ ॥ द‍ृष्टश्रुताभिर्मात्राभिर्निर्मुक्त: स्वेन तेजसा । ज्ञानविज्ञानसन्तृप्तो मद्भ‍क्त: पुरुषो भवेत् ॥ ६२ ॥

Understand that the deeds of those who are proud of material experience yield results contrary to what they imagine in waking, dreaming, and deep sleep. Know also that the soul’s subtle course is beyond these three states; by the power of discernment, abandon desire for fruitive gain in this life and the next. Thus satisfied with transcendental knowledge and realized wisdom, become My devotee.

Verse 62

एवं विपर्ययं बुद्ध्वा नृणां विज्ञाभिमानिनाम् । आत्मनश्च गतिं सूक्ष्मां स्थानत्रयविलक्षणाम् ॥ ६१ ॥ द‍ृष्टश्रुताभिर्मात्राभिर्निर्मुक्त: स्वेन तेजसा । ज्ञानविज्ञानसन्तृप्तो मद्भ‍क्त: पुरुषो भवेत् ॥ ६२ ॥

One who, by the radiance of his own discernment, becomes free from the measures of the senses—what is seen and heard—and is satisfied with knowledge and realized wisdom, becomes My devotee. He abandons attachment to sense objects and takes shelter of bhakti to Bhagavān.

Verse 63

एतावानेव मनुजैर्योगनैपुण्यबुद्धिभि: । स्वार्थ: सर्वात्मना ज्ञेयो यत्परात्मैकदर्शनम् ॥ ६३ ॥

For those whose intelligence is skilled in yoga, the highest self-interest is only this: single-minded vision of the Paramātmā as the Self within all. To see the truth of the part-and-whole relationship is life’s ultimate understanding.

Verse 64

त्वमेतच्छ्रद्धया राजन्नप्रमत्तो वचो मम । ज्ञानविज्ञानसम्पन्नो धारयन्नाशु सिध्यसि ॥ ६४ ॥

O King, hold fast to this word of Mine with faith and without negligence. Endowed with knowledge and realized wisdom, you will quickly attain perfection and reach Me.

Verse 65

श्रीशुक उवाच आश्वास्य भगवानित्थं चित्रकेतुं जगद्गुरु: । पश्यतस्तस्य विश्वात्मा ततश्चान्तर्दधे हरि: ॥ ६५ ॥

Śrī Śukadeva Gosvāmī said: Having thus instructed Citraketu and assured him of perfection, the Bhagavān—the Jagad-guru and the Soul of the universe—vanished from that place as Citraketu looked on.