Srimad Bhagvata Mahapurana Book 6 Chapter 16:1-15

Book 6: Chapter 16

Srimad Bhagvata Mahapurana: Book 6: Chapter 16: Verses 1-15
Citraketu realizes (his oneness with) the Supreme Spirit

Sri Suka began again After that, O Pariksit, Narada (the celestial sage) showed On his Yogic power) to the sorrowing kinsmen (the ghost of) the departed prince (in an aerial body with which the soul is clothed when departing from. the physical body and travelling to the other world), and spoke thus as the tradition goes. Narada said : O embodied soul, may you be blessed. (Just) look at your father and mother. (Your) kinsmen and relations (too) are deeply agonized with grief caused by (separation from) you. Entering your body (again), and surrounded by your kinsmen, enjoy the luxuries provided by your (royal) father, for the rest of your life (which has been apparently cut short by your untimely death), and ascend the imperial throne (when your father is no more). The soul replied : In what (particular) incarnation were these people (the souls of Citraketu and his numerous queens) parents to me, who have been revolving by force of Karma (destiny) through the species of gods, lower animals and human beings ? Indeed by turns (during different incarnations) all people actually come to be relatives and kinsmen, adversaries and mediators, friends and neutrals and even bitter enemies in relation to one another. (Even) as gold and other commodities pass from one place to another among (different) men, so does an embodied soul pass through (different) wombs and (different) procreants. The relation with men (even of an) animals (cow etc.) yet living (not torn away by death) is indeed perceived to be temporary (and not abiding).

(And) the feeling of mineness with respect to (such) a being really continues only so long as there exists a relation with it. Similarly a Jiva that has found its way into a (particular) womb (and thereby entered into the relation of a son with another embodied soul that has begotten or given birth to it) is (really) unrelated with any inasmuch as it is eternal (birthless) and free from the consciousness of being a son etc. It is only so long as it is seen related to another (as a son) that the other Jiva (that begot or gave birth to it) can claim it as its own (and not after that relation has ceased). (Being essentially the same as Brahma), the Jiva is everlasting, free from decay and unmanifest (free from birth etc.). It is the ground of all (body, mind and so on) and self-illuminating. Being all-powerful, it manifests itself in the form of the universe by means of the Gunas (Sattva, etc.) of its own Maya (Prakrti). Indeed none is very dear and none unwelcome, none is akin and none alien to it. On the other hand, it is the one (dispassionate) witness of the varied minds of ,friends as well as of foes (those who do a good or ill turn to him). In fact, the Self earns neither virtue nor sin nor does it enjoy the fruit of actions (in the shape of joy and sorrow) and remains (altogether) unconcerned as it were. For it is the witness of both causes and effects and (altogether) independent. (Sri Suka continued : Having spoken thus, the spirit (of the departed prince) disappeared; and, struck with wonder, those kinsmen of his then gave up mourning (for him), cutting asunder their ties of affection. After cremating the body (of the dead child) and performing the rites appropriate to the occasion, the kinsmen (of the prince) set aside their affection, which is so difficult to get rid of and which is a source of grief, infatuation, fear and agony. Remembering the words of the sage Angira (which opened their eyes) the queens that had brought about the death of the child (by poisoning it) and had lost their splendour due to (the sin of) child-murder, felt (much) ashamed and performed penance on the bank of the (holy) Yamuna in that city (Mathura) by way of atonement for infanticide, as prescribed by the Brahmanas, O great king (Pariksit). Having thus realized the Self through the words of the sages (Angira and Narada), Emperor Citraketu rose from the deceptive well of metempsychosis even as an elephant (lit., that which drinks with two organs, viz., the mouth and the proboscis) would from the mire of a lack.



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