King Citraketu’s Lamentation
Summary
6.14
In this Fourteenth Chapter, Pariksit Maharaja asks his spiritual master, Sukadeva Gosvami, how such a demon as Vrtrasura could become an exalted devotee.
In this connection the previous life of Vrtrasura is discussed.
This involves the story of Citraketu and how he was victimized by lamentation because of the death of his son.
Among many millions of living entities, the number of human beings is extremely small, and among human beings who are actually religious, only some are eager to be liberated from material existence.
Among many thousands of people who desire relief from material existence, one is freed from the association of unwanted persons or is relieved of material contamination.
And among many millions of such liberated persons, one may become a devotee of Lord Narayana.
Therefore such devotees are extremely rare.
Since bhakti, devotional service, is not ordinary, Pariksit Maharaja was astonished that an asura could rise to the exalted position of a devotee.
Being doubtful, Pariksit Maharaja inquired from Sukadeva Gosvami, who then described Vrtrasura with reference to his previous birth as Citraketu, the King of Surasena.
Citraketu, who had no sons, got an opportunity to meet the great sage Angira.
When Angira inquired from the King about his welfare, the King expressed his moroseness, and therefore by the grace of the great sage, the King’s first wife, Krtadyuti, gave birth to a son, who was the cause of both happiness and lamentation.
Upon the birth of this son, the King and all the residents of the palace were very happy.
The co-wives of Krtadyuti, however, were envious, and later they administered poison to the child.
Citraketu was overwhelmed by shock at his son’s death.
Then Narada Muni and Angira went to see him.
6.14.1
sri-pariksid uvaca
rajas-tamah-svabhavasya
brahman vrtrasya papmanah
narayane bhagavati
katham asid drdha matih
SYNONYMS
sri-pariksit uvaca—King Pariksit inquired; rajah—of the mode of passion; tamah—and of the mode of ignorance; sva-bhavasya—having a nature; brahman—O learned brahmana; vrtrasya—of Vrtrasura; papmanah—who was supposedly sinful; narayane—in Lord Narayana; bhagavati—the Supreme Personality of Godhead; katham—how; asit—was there; drdha—very strong; matih—consciousness.
TRANSLATION
King Pariksit inquired from Sukadeva Gosvami: O learned brahmana, demons are generally sinful, being obsessed with the modes of passion and ignorance.
How, then, could Vrtrasura have attained such exalted love for the Supreme Personality of Godhead, Narayana?
PURPORT
In this material world, everyone is obsessed with the modes of passion and ignorance.
However, unless one conquers these modes and comes to the platform of goodness, there is no chance of one’s becoming a pure devotee.
This is confirmed by Lord Krsna Himself in Bhagavad-gita (7.28):
yesam tv anta-gatam papam
jananam punya-karmanam
te dvandva-moha-nirmukta
bhajante mam drdha-vratah
Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination Since Vrtrasura was among the demons, Maharaja Pariksit wondered how it was possible for him to have become such an exalted devotee.
6.14.2
devanam suddha-sattvanam
rsinam camalatmanam
bhaktir mukunda-carane
na prayenopajayate
SYNONYMS
devanam—of the demigods; suddha-sattvanam—whose minds are purified; rsinam—of great saintly persons; ca—and; amala-atmanam—who have purified their existence; bhaktih—devotional service; mukunda-carane—to the lotus feet of Mukunda, the Lord, who can give liberation; na—not; prayena—almost always; upajayate—develops.
TRANSLATION
Demigods situated in the mode of goodness and great saints cleansed of the dirt of material enjoyment hardly ever render pure devotional service at the lotus feet of Mukunda.
6.14.3
rajobhih sama-sankhyatah
parthivair iha jantavah
tesam ye kecanehante
sreyo vai manujadayah
SYNONYMS
rajobhih—with the atoms; sama-sankhyatah—having the same numerical strength; parthivaih—of the earth; iha—in this world; jantavah—the living entities; tesam—of them; ye—those who; kecana—some; ihante—act; sreyah—for religious principles; vai—indeed; manuja-adayah—the human beings and so on.
TRANSLATION
In this material world there are as many living entities as atoms.
Among these living entities, a very few are human beings, and among them, few are interested in following religious principles.
6.14.4
prayo mumuksavas tesam
kecanaiva dvijottama
mumuksunam sahasresu
kascin mucyeta sidhyati
SYNONYMS
prayah—almost always; mumuksavah—persons interested in liberation; tesam—of them; kecana—some; eva—indeed; dvija-uttama—O best of the brahmanas; mumuksunam—of those who desire to be liberated; sahasresu—in many thousands; kascit—someone; mucyeta—may be actually liberated; sidhyati—someone is perfect.
TRANSLATION
O best of the brahmanas, Sukadeva Gosvami, out of many persons who follow religious principles, only a few desire liberation from the material world.
Among many thousands who desire liberation, one may actually achieve liberation, giving up material attachment to society, friendship, love, country, home, wife and children.
And among many thousands of such liberated persons, one who can understand the true meaning of liberation is very rare.
PURPORT
There are four classes of men, namely karmis, jnanis, yogis and bhaktas.
This statement pertains especially to karmis and jnanis.
A karmi tries to he happy within this material world by changing from one body to another.
His objective is bodily comfort, either in this plane or in another.
When such a person becomes a jnani, however, be aspires for liberation from material bondage.
Among many such persons who aspire for liberation, one may actually be liberated during his life.
Such a person gives up his attachment for society, friendship, love, country, family, wife and children.
Among many such persons, who are in the vanaprastha stage, one may understand the value of becoming a sannyasi, completely accepting the renounced order of life.
6.14.5
muktanam api siddhanam
narayana-parayanah
sudurlabhah prasantatma
kotisv api maha-mune
SYNONYMS
muktanam—of those who are liberated during this life (who are unattached to the bodily comforts of society, friendship and love); api—even; siddhanam—who are perfect (because they understand the insignificance of bodily comforts); narayana-parayanah—a person who has concluded that Narayana is the Supreme; su-durlabhah—very rarely found; prasanta—fully pacified; atma—whose mind; kotisu—out of millions and trillions; api—even; maha-mune—O great sage.
TRANSLATION
O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Narayana, or Krsna.
Such devotees, who are fully peaceful, are extremely rare.
PURPORT
Srila Visvanatha Cakravarti Thakura gives the following purport to this verse.
Simply desiring mukti, or liberation, is insufficient; one must become factually liberated.
When one understands the futility of the materialistic way of life, one becomes advanced in knowledge, and therefore he situates himself in the vanaprastha order, unattached to family, wife and children.
One should then further progress to the platform of sannyasa, the actual renounced order, never to fall again and be afflicted by materialistic life.
Even though one desires to be liberated, this does not mean he is liberated.
Only rarely is someone liberated.
Indeed, although many men take sannyasa to become liberated, because of their imperfections they again become attached to women, material activities, social welfare work and so on.
Jnanis, yogis and karmis devoid of devotional service are called offenders.
Sri Caitanya Mahaprabhu says, mayavadi krsne aparadhi: one who thinks that everything is maya instead of thinking that everything is Krsna is called an aparadhi, or offender.
Although the Mayavadis, impersonalists, are offenders at the lotus feet of Krsna, they may nonetheless be counted among the siddhas, those who have realized the self.
They may be considered nearer to spiritual perfection because at least they have realized what spiritual life is.
If such a person becomes narayana-parayana, a devotee of Lord Narayana, he is better than a jivan-mukta, one who is liberated or perfect.
This requires higher intelligence.
There are two kinds of jnanis.
One is inclined to devotional service and the other to impersonal realization.
Impersonalists generally undergo great endeavor for no tangible benefit, and therefore it is said that they are husking paddy that has no grain (sthula-tusavaghatinah).
The other class of jnanis, whose jnana is mixed with bhakti, are also of two kinds—those who are devoted to the so-called false form of the Supreme Personality of Godhead and those who understand the Supreme Personality of Godhead as sac-cid-ananda-vigraha (Bs.5.1), the actual spiritual form.
The Mayavadi devotees worship Narayana or Visnu with the idea that Visnu has accepted a form of maya and that the ultimate truth is actually impersonal.
The pure devotee, however, never thinks that Visnu has accepted a body of maya; instead, he knows perfectly well that the original Absolute Truth is the Supreme Person.
Such a devotee is actually situated in knowledge.
He never merges in the Brahman effulgence.
Srimad-Bhagavatam (10.2.32):
ye ’nye ’ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho ’nadrta-yusmad-anghrayah
O Lord, the intelligence of those who think themselves liberated but who have no devotion is impure.
Even though they rise to the highest point of liberation by dint of severe penances and austerities, they are sure to fall down again into material existence, for they do not take shelter at Your lotus feet Evidence of this same point is also given in Bhagavad-gita (9.11), wherein the Lord says:
avajananti mam mudha
manusim tanum asritam
param bhavam ajananto
mama bhuta-mahesvaram
(Bg.9.11)
Fools deride Me when I descend in the human form.
They do not know My transcendental nature and My supreme dominion over all that be When rascals (mudhas) see that Krsna acts exactly like a human being, they deride the transcendental form of the Lord because they do not know the param bhavam, His transcendental form and activities.
Such persons are further described in Bhagavad-gita (9.12) as follows:
moghasa mogha-karmano
mogha-jnana vicetasah
raksasim asurim caiva
prakrtim mohinim sritah
Those who are thus bewildered are attracted by demoniac and atheistic views.
In that deluded condition, their hopes for liberation, their fruitive activities and their culture of knowledge are all defeated Such persons do not know that Krsna’s body is not material.
There is no distinction between Krsna’s body and His soul, but because less intelligent men see Krsna as a human being, they deride Him.
They cannot imagine how a person like Krsna could be the origin of everything (govindam adi-purusam tam aham bhajami ).
Such persons are described as moghasah, baffled in their hopes.
Whatever they desire for the future will be baffled.
Even if they apparently engage in devotional service, they are described as moghasah because they ultimately desire to merge into the Brahman effulgence.
Those who aspire to be elevated to the heavenly planes by devotional service will also be frustrated, because this is not the result of devotional service.
However, they are also given a chance to engage in devotional service and be purified.
Srimad-Bhagavatam (1.2.17):
srnvatam sva-kathah krsnah
punya-sravana-kirtanah
hrdy antah-stho hy abhadrani
vidhunoti suhrt satam
Sri Krsna, the Personality of Godhead, who is the Paramatma (Supersoul) in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted Unless the dirt within the core of one’s heart is cleansed away, one cannot become a pure devotee.
Therefore the word sudurlabhah (very rarely foun) is used in this verse.
Not only among hundreds and thousands, but among millions of perfectly liberated souls, a pure devotee is hardly ever found.
Therefore the words kotisv api are used herein.
Srila Madhvacarya gives the following quotations from the Tantra Bhagavata:
nava-kotyas tu devanam
rsayah sapta-kotayah
narayanayanah sarve
ye kecit tat-parayanah
There are ninety million demigods and seventy million sages, who are all called narayanayana, devotees of Lord Narayana.
Among them, only a few are called narayana-parayana
narayanayana deva
rsy-adyas tat-parayanah
brahmadyah kecanaiva syuh
siddho yogya-sukham labhan
The difference between the siddhas and narayana-parayanas is that direct devotees are called narayana-parayanas whereas those who perform various types of mystic yoga are called siddhas.
6.14.6
vrtras tu sa katham papah
sarva-lokopatapanah
ittham drdha-matih krsna
asit sangrama ulbane
SYNONYMS
vrtrah—Vrtrasura; tu—but; sah—he; katham—how; papah—although sinful (getting the body of a demon); sarva-loka—of all the three worlds; upatapanah—the cause of suffering; ittham—such; drdha-matih—firmly fixed intelligence; krsne—in Krsna; asit—there was; sangrame ulbane—in the great blazing fire of battle.
TRANSLATION
Vrtrasura was situated in the blazing fire of battle and was an infamous, sinful demon, always engaged in giving troubles and anxieties to others.
How could such a demon become so greatly Krsna conscious?
PURPORT
It has been described that a narayana-parayana, a pure devotee, is rarely found even among millions and millions of persons.
Therefore Pariksit Maharaja was surprised that Vrtrasura, whose purpose was to give trouble and anxiety to others, was one of these devotees, even on a battlefield.
What was the reason for Vrtrasura’s advancement?
6.14.7
atra nah samsayo bhuyan
chrotum kautuhalam prabho
yah paurusena samare
sahasraksam atosayat
SYNONYMS
atra—in this connection; nah—our; samsayah—doubt; bhuyan—great; srotum—to hear; kautuhalam—eagerness; prabho—O my lord; yah—he who; paurusena—by bravery and strength; samare—in battle; sahasra-aksam—Lord Indra, who has one thousand eyes; atosayat—pleased.
TRANSLATION
My dear lord, Sukadeva Gosvami, although Vrtrasura was a sinful demon, he showed the prowess of a most exalted ksatriya and satisfied Lord Indra in battle.
How could such a demon be a great devotee of Lord Krsna? These contradictions have caused me great doubt, and they have made me eager to hear of this from you.
6.14.8
sri-suta uvaca
pariksito ’tha samprasnam
bhagavan badarayanih
nisamya sraddadhanasya
pratinandya vaco ’bravit
SYNONYMS
sri-sutah uvaca—Sri Suta Gosvami said; pariksitah—of Maharaja Pariksit; atha—thus; samprasnam—the perfect question; bhagavan—the most powerful; badarayanih—Sukadeva Gosvami, the son of Vyasadeva; nisamya—hearing; sraddadhanasya—of his disciple, who was so faithful in understanding the truth; pratinandya—congratulating; vacah—words; abravit—spoke.
TRANSLATION
Sri Suta Gosvami said: After hearing Maharaja Pariksit’s very intelligent question, Sukadeva Gosvami, the most powerful sage, began answering his disciple with great affection.
6.14.9
sri-suka uvaca
srnusvavahito rajann
itihasam imam yatha
srutam dvaipayana-mukhan
naradad devalad api
SYNONYMS
sri-sukah uvaca—Sri Sukadeva Gosvami said; srnusva—please hear; avahitah—with great attention; rajan—O King; itihasam—history; imam—this; yatha—just as; srutam—heard; dvaipayana—of Vyasadeva; mukhat—from the mouth; naradat—from Narada; devalat—from Devala Rsi; api—also.
TRANSLATION
Sri Sukadeva Gosvami said: O King, I shall speak to you the same history I have heard from the mouths of Vyasadeva, Narada and Devala.
Please listen with attention.
6.14.10
asid raja sarvabhaumah
surasenesu vai nrpa
citraketur iti khyato
yasyasit kamadhun mahi
SYNONYMS
asit—there was; raja—one king; sarva-bhaumah—an emperor of the entire surface of the globe; surasenesu—in the country known as Surasena; vai—indeed; nrpa—O King; citraketuh—Citraketu; iti—thus; khyatah—celebrated; yasya—of whom; asit—was; kama-dhuk—supplying all the necessities; mahi—the earth.
TRANSLATION
O King Pariksit, in the province of Surasena there was a king named Citraketu, who ruled the entire earth.
During his reign, the earth produced all the necessities for life.
PURPORT
Here the most significant statement is that the earth completely produced all the necessities of life during the time of King Citraketu.
As stated in the Isopanisad (Mantra1):
isavasyam idam sarvam
yat kinca jagatyam jagat
tena tyaktena bhunjitha
ma grdhah kasya svid dhanam
Everything animate or inanimate that is within the universe is controlled and owned by the Lord.
One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong Krsna, the supreme controller, has created the material world, which is completely perfect and free from scarcity.
The Lord supplies the necessities of all living entities.
These necessities come from the earth, and thus the earth is the source of supply.
When there is a good ruler, that source produces the necessities of life abundantly.
However, when there is not such a good ruler, there will be scarcity.
This is the significance of the word kamadhuk.
Srimad-Bhagavatam (1.10.4) it is said, kamam vavarsa parjanyah sarva-kama-dugha mahi: During the reign of Maharaja Yudhisthira, the clouds showered all the water that people needed, and the earth produced all the necessities of men in profusion We have experience that in some seasons the rains produce abundance and in other seasons there is scarcity.
We have no control over the earth’s productiveness, for it is naturally under the full control of the Supreme Personality of Godhead.
By His order, the Lord can make the earth produce sufficiently or insufficiently.
If a pious king rules the earth according to the sastric injunctions, there will naturally be regular rainfall and sufficient produce to provide for all men.
There will be no question of exploitation, for everyone will have enough.
Black-marketeering and other corrupt dealings will then automatically stop.
Simply ruling the land cannot solve man’s problems unless the leader has spiritual capabilities.
He must be like Maharaja Yudhisthira, Pariksit Maharaja or Ramacandra.
Then all the inhabitants of the land will be extremely happy.
6.14.11
tasya bharya-sahasranam
sahasrani dasabhavan
santanikas capi nrpo
na lebhe tasu santatim
SYNONYMS
tasya—of him (King Citraketu); bharya—of wives; sahasranam—of thousands; sahasrani—thousands; dasa—ten; abhavan—there were; santanikah—quite capable of begetting sons; ca—and; api—although; nrpah—the King; na—not; lebhe—obtained; tasu—in them; santatim—a son.
TRANSLATION
This Citraketu had ten million wives, but although he was capable of producing children, he did not receive a child from any of them.
By chance, all the wives were barren.
6.14.12
rupaudarya-vayo-janma-
vidyaisvarya-sriyadibhih
sampannasya gunaih sarvais
cinta bandhya-pater abhut
SYNONYMS
rupa—with beauty; audarya—magnanimity; vayah—youth; janma—aristocratic birth; vidya—education; aisvarya—opulence; sriya-adibhih—wealth and so on; sampannasya—endowed; gunaih—with good qualities; sarvaih—all; cinta—anxiety; bandhya-pateh—of Citraketu, the husband of so many sterile wives; abhut—there was.
TRANSLATION
Citraketu, the husband of these millions of wives, was endowed with a beautiful form, magnanimity and youth.
He was born in a high family, he had a complete education, and he was wealthy and opulent.
Nevertheless, in spite of being endowed with all these assets, he was full of anxiety because he did not have a son.
PURPORT
It appears that the King first married one wife, but she could not bear a child.
Then he married a second, a third, a fourth and so on, but none of the wives could bear children.
In spite of the material assets of janmaisvarya-sruta-sri—birth in an aristocratic family with full opulence, wealth, education and beauty—he was very much aggrieved because in spite of having so many wives, he had no son.
Certainly his grief was natural.
Grhastha life does not mean having a wife and no children.
Canakya Pandita says, putra-hinam grham sunyam: if a family man has no son, his home is no better than a desert.
The King was certainly most unhappy that he could not get a son, and this is why he had married so many times.
Ksatriyas especially are allowed to marry more than one wife, and this King did so.
Nonetheless, he had no issue.
6.14.13
na tasya sampadah sarva
mahisyo vama-locanah
sarvabhaumasya bhus ceyam
abhavan priti-hetavah
SYNONYMS
na—not; tasya—of him (Citraketu); sampadah—the great opulences; sarvah—all; mahisyah—the queens; vama-locanah—having very attractive eyes; sarva-bhaumasya—of the emperor; bhuh—land; ca—also; iyam—this; abhavan—were; priti-hetavah—sources of pleasure.
TRANSLATION
His queens all had beautiful faces and attractive eyes, yet neither his opulences, his hundreds and thousands of queens, nor the lands of which he was the supreme proprietor were sources of happiness for him.
6.14.14
tasyaikada tu bhavanam
angira bhagavan rsih
lokan anucarann etan
upagacchad yadrcchaya
SYNONYMS
tasya—of him; ekada—once upon a time; tu—but; bhavanam—to the palace; angirah—Angira; bhagavan—very powerful; rsih—sage; lokan—planes; anucaran—traveling around; etan—these; upagacchat—came; yadrcchaya—suddenly.
TRANSLATION
Once upon a time, when the powerful sage named Angira was traveling all over the universe without engagement, by his sweet will he came to the palace of King Citraketu.
6.14.15
tam pujayitva vidhivat
pratyutthanarhanadibhih
krtatithyam upasidat
sukhasinam samahitah
SYNONYMS
tam—him; pujayitva—after worshiping; vidhi-vat—according to the rules and regulations for receiving exalted guests; pratyutthana—by standing from the throne; arhana-adibhih—offering worship and so on; krta-atithyam—who was given hospitality; upasidat—sat down near; sukha-asinam—who was seated very comfortably; samahitah—controlling his mind and senses.
TRANSLATION
Citraketu immediately stood up from his throne and offered him worship.
He offered drinking water and eatables and in this way performed his duty as a host to a great guest.
When the rsi was seated very comfortably, the King, restraining his mind and senses, sat on the ground at the side of the rsi’s feet.
6.14.16
maharsis tam upasinam
prasrayavanatam ksitau
pratipujya maharaja
samabhasyedam abravit
SYNONYMS
maha-rsih—the great sage; tam—unto him (the King); upasinam—sitting near; prasraya-avanatam—bowing in humility; ksitau—on the ground; pratipujya—congratulating; maharaja—O King Pariksit; samabhasya—addressing; idam—this; abravit—said.
TRANSLATION
O King Pariksit, when Citraketu, bent low in humility, was seated at the lotus feet of the great sage, the sage congratulated him for his humility and hospitality.
The sage addressed him in the following words.
6.14.17
angira uvaca
api te ’namayam svasti
prakrtinam tathatmanah
yatha prakrtibhir guptah
puman raja ca saptabhih
SYNONYMS
angirah uvaca—the great sage Angira said; api—whether; te—of you; anamayam—health; svasti—auspiciousness; prakrtinam—of your royal elements (associates and paraphernalia); tatha—as well as; atmanah—of your own body, mind and soul; yatha—like; prakrtibhih—by the elements of material nature; guptah—protected; puman—the living being; raja—the king; ca—also; saptabhih—by seven.
TRANSLATION
The great sage Angira said: My dear King, I hope that your body and mind and your royal associates and paraphernalia are well.
When the seven properties of material nature (the total material energy, the ego and the five objects of sense gratification) are in proper order, the living entity within the material elements is happy.
Without these seven elements one cannot exist.
Similarly, a king is always protected by seven elements—his instructor (svami or guru), his ministers, his kingdom, his fort, his treasury, his royal order and his friends.
PURPORT
As it is quoted by Sridhara Svami in his Bhagavatam commentary:
svamy-amatyau janapada
durga-dravina-sancayah
dando mitram ca tasyaitah
sapta-prakrtayo matah
A king is not alone.
He first has his spiritual master, the supreme guide.
Then come his ministers, his kingdom, his fortifications, his treasury, his system of law and order, and his friends or allies.
If these seven are properly maintained, the king is happy.
Similarly, as explained in Bhagavad-gita (dehino ’smin yatha dehe (Bg.2.13)), the living entity, the soul, is within the material covering of the mahat-tattva, ego and panca-tanmatra, the five objects of sense gratification.
When these seven are in proper order, the living entity is in a mood of pleasure.
Generally when the associates of the king are quiet and obedient, the king can be happy.
Therefore the great sage Angira Rsi inquired about the King’s personal health and the good fortune of his seven associates.
When we inquire from a friend whether everything is well, we are concerned not only with his personal self but also with his family, his source of income, and his assistants or servants.
All of them must be well, and then a person can be happy.
6.14.18
atmanam prakrtisv addha
nidhaya sreya apnuyat
rajna tatha prakrtayo
naradevahitadhayah
SYNONYMS
atmanam—himself; prakrtisu—under these seven royal elements; addha—directly; nidhaya—placing; sreyah—ultimate happiness; apnuyat—may obtain; rajna—by the king; tatha—so also; prakrtayah—the dependent royal elements; nara-deva—O King; ahita-adhayah—offering wealth and other items.
TRANSLATION
O King, O lord of humanity, when a king directly depends upon his associates and follows their instructions, he is happy.
Similarly, when his associates offer their gifts and activities to the king and follow his orders, they are also happy.
PURPORT
The actual happiness of a king and his dependents is described in this verse.
A king should not simply give orders to his dependents because he is supreme; sometimes he must follow their instructions.
Similarly, the dependents should depend on the king.
This mutual dependence will make everyone happy.
6.14.19
api darah prajamatya
bhrtyah srenyo ’tha mantrinah
paura janapada bhupa
atmaja vasa-vartinah
SYNONYMS
api—whether; darah—wives; praja—citizens; amatyah—and secretaries; bhrtyah—servants; srenyah—merchants; atha—as well as; mantrinah—ministers; paurah—inmates of the palace; janapadah—the provincial governors; bhupah—landholders; atma-jah—sons; vasa-vartinah—under your full control.
TRANSLATION
O King, are your wives, citizens, secretaries and servants and the merchants who sell spices and oil under your control? Are you also in full control of ministers, the inhabitants of your palace, your provincial governors, your sons and your other dependents?
PURPORT
The master or king and his subordinates should be interdependent.
Through cooperation, both of them can be happy.
6.14.20
yasyatmanuvasas cet syat
sarve tad-vasaga ime
lokah sapala yacchanti
sarve balim atandritah
SYNONYMS
yasya—of whom; atma—mind; anuvasah—under control; cet—if; syat—may be; sarve—all; tat-vasa-gah—under the control of him; ime—these; lokah—the worlds; sa-palah—with their governors; yacchanti—offer; sarve—all; balim—contribution; atandritah—becoming free from laziness.
TRANSLATION
If the king’s mind is fully controlled, all his family members and governmental officers are subordinate to him.
His provincial governors present taxes on time, without resistance, and what to speak of lesser servants?
PURPORT
Angira Rsi asked the King whether his mind was also under control.
This is most essential for happiness.
6.14.21
atmanah priyate natma
paratah svata eva va
laksaye ’labdha-kamam tvam
cintaya sabalam mukham
SYNONYMS
atmanah—of you; priyate—is pleased; na—not; atma—the mind; paratah—due to other causes; svatah—due to yourself; eva—indeed; va—or; laksaye—I can see; alabdha-kamam—not achieving your desired goals; tvam—you; cintaya—by anxiety; sabalam—pale; mukham—face.
TRANSLATION
O King Citraketu, I can observe that your mind is not pleased.
You seem not to have achieved your desired goal.
Is this because of you yourself, or has it been caused by others? Your pale face reflects your deep anxiety.
6.14.22
evam vikalpito rajan
vidusa muninapi sah
prasrayavanato ’bhyaha
praja-kamas tato munim
SYNONYMS
evam—thus; vikalpitah—questioned; rajan—O King Pariksit; vidusa—greatly learned; munina—by the philosopher; api—although; sah—he (King Citraketu); prasraya-avanatah—being bent low due to humility; abhyaha—replied; praja-kamah—desiring offspring; tatah—thereafter; munim—to the great sage.
TRANSLATION
Sukadeva Gosvami said: O King Pariksit, although the great sage Angira knew everything, he inquired from the King in this way.
Thus King Citraketu, desiring a son, bent low in great humility and spoke to the great sage as follows.
PURPORT
Since the face is the index to the mind, a saintly person can study the condition of one’s mind by seeing his face.
When Angira Rsi remarked about the King’s discolored face, King Citraketu explained the cause of his anxiety as follows.
6.14.23
citraketur uvaca
bhagavan kim na viditam
tapo-jnana-samadhibhih
yoginam dhvasta-papanam
bahir antah saririsu
SYNONYMS
citraketuh uvaca—King Citraketu replied; bhagavan—O most powerful sage; kim—what; na—not; viditam—is understood; tapah—by austerity; jnana—knowledge; samadhibhih—and by samadhi (trance, transcendental meditation); yoginam—by the great yogis or devotees; dhvasta-papanam—who are fully freed from all sinful reactions; bahih—externally; antah—internally; saririsu—in conditioned souls, who have material bodies.
TRANSLATION
King Citraketu said: O great lord Angira, because of austerity, knowledge and transcendental samadhi, you are freed from all the reactions of sinful life.
Therefore, as a perfect yogi, you can understand everything external and internal regarding embodied, conditioned souls like us.
6.14.24
tathapi prcchato bruyam
brahmann atmani cintitam
bhavato vidusas capi
coditas tvad-anujnaya
SYNONYMS
tathapi—still; prcchatah—asking; bruyam—let me speak; brahman—O great brahmana; atmani—in the mind; cintitam—anxiety; bhavatah—to you; vidusah—who know everything; ca—and; api—although; coditah—being inspired; tvat—your; anujnaya—by the order.
TRANSLATION
O great soul, you are aware of everything, yet you are asking me why I am full of anxiety.
Therefore, in response to your order, let me disclose the cause.
6.14.25
loka-palair api prarthyah
samrajyaisvarya-sampadah
na nandayanty aprajam mam
ksut-trt-kamam ivapare
SYNONYMS
loka-palaih—by great demigods; api—even; prarthyah—desirable; samrajya—a great empire; aisvarya—material opulence; sampadah—possessions; na nandayanti—do not give pleasure; aprajam—because of having no son; mam—unto me; ksut—hunger; trt—thirst; kamam—desiring to satisfy; iva—like; apare—other enjoyable sense objects.
TRANSLATION
As a person aggrieved by hunger and thirst is not pleased by the external gratification of flower garlands or sandalwood pulp, I am not pleased with my empire, opulence or possessions, which are desirable even for great demigods, because I have no son.
6.14.26
tatah pahi maha-bhaga
purvaih saha gatam tamah
yatha tarema dusparam
prajaya tad vidhehi nah
SYNONYMS
tatah—therefore, because of this; pahi—kindly save; maha-bhaga—O great sage; purvaih saha—along with my forefathers; gatam—gone; tamah—to darkness; yatha—so that; tarema—we can cross; dusparam—very difficult to cross; prajaya—by getting a son; tat—that; vidhehi—kindly do; nah—for us.
TRANSLATION
Therefore, O great sage, please save me and my forefathers, who are descending to the darkness of hell because I have no progeny.
Kindly do something so that I may have a son to deliver us from hellish conditions.
PURPORT
According to Vedic civilization, one gets married simply to have a son, who is needed to offer oblations to his forefathers.
King Citraketu responsibly desired to beget a child so that he and his forefathers might be delivered from the darkest regions.
He was concerned with how to get pinda, oblations, in the next life, not only for himself but also for his forefathers.
Therefore he requested Angira Rsi to favor him by doing something that could help him get a son.
6.14.27
sri-suka uvaca
ity arthitah sa bhagavan
krpalur brahmanah sutah
srapayitva carum tvastram
tvastaram ayajad vibhuh
SYNONYMS
sri-sukah uvaca—Sri Sukadeva Gosvami said; iti—thus; arthitah—being requested; sah—he (Angira Rsi); bhagavan—the most powerful; krpaluh—being very merciful; brahmanah—of Lord Brahma; sutah—a son (born of Lord Brahma’s mind); srapayitva—after causing to cook; carum—a specific oblation of sweetrice; tvastram—meant for the demigod known as Tvasta; tvastaram—Tvasta; ayajat—he worshiped; vibhuh—the great sage.
TRANSLATION
In response to the request of Maharaja Citraketu, Angira Rsi, who was born of Lord Brahma’s mind, was very merciful toward him.
Because the sage was a greatly powerful personality, he performed a sacrifice by offering oblations of sweetrice to Tvasta.
6.14.28
jyestha srestha ca ya rajno
mahisinam ca bharata
namna krtadyutis tasyai
yajnocchistam adad dvijah
SYNONYMS
jyestha—the senior; srestha—the most perfect; ca—and; ya—she who; rajnah—of the King; mahisinam—among all the queens; ca—also; bharata—O Maharaja Pariksit, the best of the Bharatas; namna—by name; krtadyutih—Krtadyuti; tasyai—unto her; yajna—of the sacrifice; ucchistam—the remnants of food; adat—delivered; dvijah—the great sage (Angira).
TRANSLATION
O Pariksit Maharaja, best of the Bharatas, the remnants of the food offered in the yajna were given by the great sage Angira to the first and most perfect among Citraketu’s millions of queens, whose name was Krtadyuti.
6.14.29
athaha nrpatim rajan
bhavitaikas tavatmajah
harsa-soka-pradas tubhyam
iti brahma-suto yayau
SYNONYMS
atha—thereafter; aha—said; nrpatim—unto the King; rajan—O King Citraketu; bhavita—there will be; ekah—one; tava—your; atmajah—son; harsa-soka—jubilation and lamentation; pradah—who will give; tubhyam—unto you; iti—thus; brahma-sutah—Angira Rsi, the son of Lord Brahma; yayau—left.
TRANSLATION
Thereafter, the great sage told the King, O great King, now you will have a son who will be the cause of both jubilation and lamentation The sage then left, without waiting for Citraketu’s response.
PURPORT
The word harsa means jubilation and soka means lamentation The King was overwhelmed with joy when he understood that he would have a son.
Because of his great jubilation, he could not actually understand the statement of the sage Angira.
He accepted it to mean that there would certainly be jubilation because of the birth of his future son, but that he would be the King’s only son and, being very proud of his great wealth and empire, would not be very obedient to his father.
Thus the King was satisfied, thinking, Let there be a son.
It does not matter if he is not very obedient In Bengal there is a proverb that instead of having no maternal uncle, it is better to have a maternal uncle who is blind.
The King accepted this philosophy, thinking that a disobedient son would be better than no son at all.
The great sage Canakya Pandita says:
ko ’rthah putrena jatena
yo na vidvan na dharmikah
kanena caksusa kim va
caksuh pidaiva kevalam
What is the use of a son who is neither a learned scholar nor a devotee? Such a son is like a blind, diseased eye, which always causes suffering Nevertheless, the material world is so polluted that one wants to have a son even though he is useless.
This attitude was represented in the history of King Citraketu.
6.14.30
sapi tat-prasanad eva
citraketor adharayat
garbham krtadyutir devi
krttikagner ivatmajam
SYNONYMS
sa—she; api—even; tat-prasanat—by eating the remnants of food from the great sacrifice; eva—indeed; citraketoh—from King Citraketu; adharayat—bore; garbham—pregnancy; krtadyutih—Queen Krtadyuti; devi—the goddess; krttika—Krttika; agneh—from Agni; iva—as; atma-jam—a son.
TRANSLATION
As Krttikadevi, after receiving the semen of Lord Siva from Agni, conceived a child named Skanda (Karttikeya), Krtadyuti, having received semen from Citraketu, became pregnant after eating remnants of food from the yajna performed by Angira.
6.14.31
tasya anudinam garbhah
sukla-paksa ivodupah
vavrdhe surasenesa-
tejasa sanakair nrpa
SYNONYMS
tasyah—her; anudinam—day after day; garbhah—embryo; sukla-pakse—during the fortnight of the waxing moon; iva—like; udupah—the moon; vavrdhe—gradually developed; surasena-isa—of the King of Surasena; tejasa—by the semen; sanakaih—little by little; nrpa—O King Pariksit.
TRANSLATION
After receiving semen from Maharaja Citraketu, the King of Surasena, Queen Krtadyuti gradually developed in her pregnancy, O King Pariksit, just as the moon develops during the bright fortnight.
6.14.32
atha kala upavrtte
kumarah samajayata
janayan surasenanam
srnvatam paramam mudam
SYNONYMS
atha—thereafter; kale upavrtte—in due course of time; kumarah—the son; samajayata—took birth; janayan—creating; surasenanam—of the inhabitants of Surasena; srnvatam—hearing; paramam—the highest; mudam—delight.
TRANSLATION
Thereafter, in due course of time, a son was born to the King.
Hearing news of this, all the inhabitants of the state of Surasena were extremely pleased.
6.14.33
hrsto raja kumarasya
snatah sucir alankrtah
vacayitvasiso vipraih
karayam asa jatakam
SYNONYMS
hrstah—very happy; raja—the King; kumarasya—of his newly born son; snatah—having bathed; sucih—being purified; alankrtah—being decorated with ornaments; vacayitva—having caused to be spoken; asisah—words of benediction; vipraih—by learned brahmanas; karayam asa—caused to be performed; jatakam—the birth ceremony.
TRANSLATION
King Citraketu was especially pleased.
After purifying himself by bathing and by decorating himself with ornaments, he engaged learned brahmanas in offering benedictions to the child and performing the birth ceremony.
6.14.34
tebhyo hiranyam rajatam
vasamsy abharanani ca
graman hayan gajan pradad
dhenunam arbudani sat
SYNONYMS
tebhyah—unto them (the learned brahmanas); hiranyam—gold; rajatam—silver; vasamsi—garments; abharanani—ornaments; ca—also; graman—villages; hayan—horses; gajan—elephants; pradat—gave in charity; dhenunam—of cows; arbudani—groups of one hundred million; sat—six.
TRANSLATION
Unto the brahmanas who took part in the ritualistic ceremony the King gave charity of gold, silver, garments, ornaments, villages, horses and elephants, as well as sixty crores of cows (six hundred million cows).
6.14.35
vavarsa kaman anyesam
parjanya iva dehinam
dhanyam yasasyam ayusyam
kumarasya maha-manah
SYNONYMS
vavarsa—showered, gave in charity; kaman—all desirable things; anyesam—of others; parjanyah—a cloud; iva—like; dehinam—of all living entities; dhanyam—with the desire for an increase of opulence; yasasyam—an increase of reputation; ayusyam—and an increase of the duration of life; kumarasya—of the newly born child; maha-manah—the beneficent King Citraketu.
TRANSLATION
As a cloud indiscriminately pours water on the earth, the beneficent King Citraketu, to increase the reputation, opulence and longevity of his son, distributed like rainfall all desirable things to everyone.
6.14.36
krcchra-labdhe ’tha rajarses
tanaye ’nudinam pituh
yatha nihsvasya krcchrapte
dhane sneho ’nvavardhata
SYNONYMS
krcchra—with great difficulty; labdhe—gained; atha—thereafter; raja-rseh—of the pious King Citraketu; tanaye—for the son; anudinam—day after day; pituh—of the father; yatha—exactly as; nihsvasya—of a poor man; krcchra-apte—gained after great difficulty; dhane—for riches; snehah—affection; anvavardhata—increased.
TRANSLATION
When a poor man gets some money after great difficulty, his affection for the money increases daily.
Similarly, when King Citraketu, after great difficulty, received a son, his affection for the son increased day after day.
6.14.37
matus tv atitaram putre
sneho moha-samudbhavah
krtadyuteh sapatninam
praja-kama-jvaro ’bhavat
SYNONYMS
matuh—of the mother; tu—also; atitaram—excessively; putre—for the son; snehah—affection; moha—out of ignorance; samudbhavah—produced; krtadyuteh—of Krtadyuti; sapatninam—of the co-wives; praja-kama—of a desire to have sons; jvarah—a fever; abhavat—there was.
TRANSLATION
The mother’s attraction and attention to the son, like that of the child’s father, excessively increased.
The other wives, seeing Krtadyuti’s son, were very much agitated, as if by high fevers, with a desire to have sons.
6.14.38
citraketor atipritir
yatha dare prajavati
na tathanyesu sanjajne
balam lalayato ’nvaham
SYNONYMS
citraketoh—of King Citraketu; atipritih—excessive attraction; yatha—just as; dare—unto the wife; praja-vati—who begot a son; na—not; tatha—like that; anyesu—unto the others; sanjajne—arose; balam—the son; lalayatah—taking care of; anvaham—constantly.
TRANSLATION
As King Citraketu fostered his son very carefully, his affection for Queen Krtadyuti increased, but gradually he lost affection for the other wives, who had no sons.
6.14.39
tah paryatapyann atmanam
garhayantyo ’bhyasuyaya
anapatyena duhkhena
rajnas canadarena ca
SYNONYMS
tah—they (the queens who did not have sons); paryatapyan—lamented; atmanam—themselves; garhayantyah—condemning; abhyasuyaya—out of envy; anapatyena—due to being without sons; duhkhena—by unhappiness; rajnah—of the King; ca—also; anadarena—due to negligence; ca—also.
TRANSLATION
The other queens were extremely unhappy due to their being sonless.
Because of the King’s negligence toward them, they condemned themselves in envy and lamented.
6.14.40
dhig aprajam striyam papam
patyus cagrha-sammatam
suprajabhih sapatnibhir
dasim iva tiraskrtam
SYNONYMS
dhik—all condemnation; aprajam—without a son; striyam—upon a woman; papam—full of sinful activities; patyuh—by the husband; ca—also; a-grha-sammatam—who is not honored at home; su-prajabhih—who have sons; sapatnibhih—by co-wives; dasim—a maidservant; iva—exactly like; tiraskrtam—dishonored.
TRANSLATION
A wife who has no sons is neglected at home by her husband and dishonored by her co-wives exactly like a maidservant.
Certainly such a woman is condemned in every respect because of her sinful life.
PURPORT
As stated by Canakya Pandita:
mata yasya grhe nasti
bharya capriya-vadini
aranyam tena gantavyam
yatharanyam tatha grham
A person who has no mother at home and whose wife does not speak sweetly should go to the forest.
For such a person, living at home and living in the forest are equal Similarly, for a woman who has no son, who is not cared for by her husband and whose co-wives neglect her, treating her like a maidservant, to go to the forest is better than to remain at home.
6.14.41
dasinam ko nu santapah
svaminah paricaryaya
abhiksnam labdha-mananam
dasya dasiva durbhagah
SYNONYMS
dasinam—of the maidservants; kah—what; nu—indeed; santapah—lamentation; svaminah—unto the husband; paricaryaya—by rendering service; abhiksnam—constantly; labdha-mananam—honored; dasyah—of the maidservant; dasi iva—like a maidservant; durbhagah—most unfortunate.
TRANSLATION
Even maidservants who are constantly engaged in rendering service to the husband are honored by the husband, and thus they have nothing for which to lament.
Our position, however, is that we are maidservants of the maidservant.
Therefore we are most unfortunate.
6.14.42
evam sandahyamananam
sapatnyah putra-sampada
rajno ’sammata-vrttinam
vidveso balavan abhut
SYNONYMS
evam—thus; sandahyamananam—of the queens, who were constantly burning in lamentation; sapatnyah—of the co-wife Krtadyuti; putra-sampada—due to the opulence of a son; rajnah—by the King; asammata-vrttinam—not being very much favored; vidvesah—envy; balavan—very strong; abhut—became.
TRANSLATION
Sri Sukadeva Gosvami continued: Being neglected by their husband and seeing Krtadyuti’s opulence in possessing a son, Krtadyuti’s co-wives always burned in envy, which became extremely strong.
6.14.43
vidvesa-nasta-matayah
striyo daruna-cetasah
garam daduh kumaraya
durmarsa nrpatim prati
SYNONYMS
vidvesa-nasta-matayah—whose intelligence was lost in envy; striyah—the women; daruna-cetasah—being very hardhearted; garam—poison; daduh—administered; kumaraya—unto the boy; durmarsah—being intolerant; nrpatim—the King; prati—upon.
TRANSLATION
As their envy increased, they lost their intelligence.
Being extremely hardhearted and unable to tolerate the King’s neglect, they finally administered poison to the son.
6.14.44
krtadyutir ajananti
sapatninam agham mahat
supta eveti sancintya
niriksya vyacarad grhe
SYNONYMS
krtadyutih—Queen Krtadyuti; ajananti—being unaware of; sapatninam—of her co-wives; agham—sinful act; mahat—very great; suptah—sleeping; eva—indeed; iti—thus; sancintya—thinking; niriksya—looking at; vyacarat—was walking; grhe—at home.
TRANSLATION
Unaware of the poison administered by her co-wives, Queen Krtadyuti walked within the house, thinking that her son was sleeping deeply.
She did not understand that he was dead.
6.14.45
sayanam suciram balam
upadharya manisini
putram anaya me bhadre
iti dhatrim acodayat
SYNONYMS
sayanam—lying down; su-ciram—for a long time; balam—the son; upadharya—thinking; manisini—very intelligent; putram—the son; anaya—bring; me—unto me; bhadre—O gentle friend; iti—thus; dhatrim—unto the nurse; acodayat—gave the order.
TRANSLATION
6.14.46
sa sayanam upavrajya
drstva cottara-locanam
pranendriyatmabhis tyaktam
hatasmity apatad bhuvi
SYNONYMS
sa—she (the maidservant); sayanam—lying down; upavrajya—going to; drstva—seeing; ca—also; uttara-locanam—his eyes turned upward (as are those of a dead body); prana-indriya-atmabhih—by the life force, senses and mind; tyaktam—abandoned; hata asmi—now I am doomed; iti—thus; apatat—fell down; bhuvi—on the ground.
TRANSLATION
When the maidservant approached the child, who was lying down, she saw that his eyes were turned upward.
There were no signs of life, all his senses having stopped, and she could understand that the child was dead.
Seeing this, she immediately cried, Now I am doomed and fell to the ground.
6.14.47
tasyas tadakarnya bhrsaturam svaram
ghnantyah karabhyam ura uccakair api
pravisya rajni tvarayatmajantikam
dadarsa balam sahasa mrtam sutam
SYNONYMS
tasyah—of her (the maidservant); tada—at that time; akarnya—hearing; bhrsa-aturam—highly regretful and agitated; svaram—voice; ghnantyah—striking; karabhyam—with the hands; urah—the chest; uccakaih—loudly; api—also; pravisya—entering; rajni—the Queen; tvaraya—hastily; atmaja-antikam—near her son; dadarsa—she saw; balam—the child; sahasa—suddenly; mrtam—dead; sutam—son.
TRANSLATION
In great agitation, the maidservant struck her breast with both hands and cried loudly in regretful words.
Hearing her loud voice, the Queen immediately came, and when she approached her son, she saw that he was suddenly dead.
6.14.48
papata bhumau parivrddhaya suca
mumoha vibhrasta-siroruhambara
SYNONYMS
papata—fell down; bhumau—on the ground; parivrddhaya—highly increased; suca—out of lamentation; mumoha—she became unconscious; vibhrasta—scattered; siroruha—hair; ambara—and dress.
TRANSLATION
In great lamentation, her hair and dress in disarray, the Queen fell to the ground unconscious.
6.14.49
tato nrpantahpura-vartino jana
naras ca naryas ca nisamya rodanam
agatya tulya-vyasanah suduhkhitas
tas ca vyalikam ruruduh krtagasah
SYNONYMS
tatah—thereafter; nrpa—O King; antahpura-vartinah—the inhabitants of the palace; janah—all the people; narah—the men; ca—and; naryah—the women; ca—also; nisamya—hearing; rodanam—loud crying; agatya—coming; tulya-vyasanah—being equally aggrieved; su-duhkhitah—very greatly lamenting; tah—they; ca—and; vyalikam—pretentiously; ruruduh—cried; krta-agasah—who had committed the offense (by giving the poison).
TRANSLATION
O King Pariksit, hearing the loud crying, all the inhabitants of the palace came, both men and women.
Being equally aggrieved, they also began to cry.
The queens who had administered the poison also cried pretentiously, knowing full well their offense.
6.14.50-51
srutva mrtam putram alaksitantakam
vinasta-drstih prapatan skhalan pathi
snehanubandhaidhitaya suca bhrsam
vimurcchito ’nuprakrtir dvijair vrtah
papata balasya sa pada-mule
mrtasya visrasta-siroruhambarah
dirgham svasan baspa-kaloparodhato
niruddha-kantho na sasaka bhasitum
SYNONYMS
srutva—hearing; mrtam—dead; putram—the son; alaksita-antakam—the cause of death being unknown; vinasta-drstih—unable to see properly; prapatan—constantly falling down; skhalan—slipping; pathi—on the road; sneha-anubandha—because of affection; edhitaya—increasing; suca—by lamentation; bhrsam—greatly; vimurcchitah—becoming unconscious; anuprakrtih—followed by ministers and other officers; dvijaih—by learned brahmanas; vrtah—surrounded; papata—fell down; balasya—of the boy; sah—he (the King); pada-mule—at the feet; mrtasya—of the dead body; visrasta—scattered; siroruha—hair; ambarah—and dress; dirgham—long; svasan—breathing; baspa-kala-uparodhatah—due to crying with tearful eyes; niruddha-kanthah—having a choked voice; na—not; sasaka—was able; bhasitum—to speak.
TRANSLATION
When King Citraketu heard of his son’s death from unknown causes, he became almost blind.
Because of his great affection for his son, his lamentation grew like a blazing fire, and as he went to see the dead child, he kept slipping and falling on the ground.
Surrounded by his ministers and other officers and the learned brahmanas present, the King approached and fell unconscious at the child’s feet, his hair and dress scattered.
When the King, breathing heavily, regained consciousness, his eyes were tearful, and he could not speak.
6.14.52
patim niriksyoru-sucarpitam tada
mrtam ca balam sutam eka-santatim
janasya rajni prakrtes ca hrd-rujam
sati dadhana vilalapa citradha
SYNONYMS
patim—the husband; niriksya—by seeing; uru—greatly; suca—with lamentation; arpitam—pained; tada—at that time; mrtam—dead; ca—and; balam—the child; sutam—the son; eka-santatim—the only son in the family; janasya—of all the other people gathered there; rajni—the Queen; prakrteh ca—as well as of the officers and ministers; hrt-rujam—the pains within the core of the heart; sati dadhana—increasing; vilalapa—lamented; citradha—in varieties of ways.
TRANSLATION
When the Queen saw her husband, King Citraketu, merged in great lamentation and saw the dead child, who was the only son in the family, she lamented in various ways.
This increased the pain in the cores of the hearts of all the inhabitants of the palace, the ministers and all the brahmanas.
6.14.53
stana-dvayam kunkuma-panka-manditam
nisincati sanjana-baspa-bindubhih
vikirya kesan vigalat-srajah sutam
susoca citram kurariva susvaram
SYNONYMS
stana-dvayam—her two breasts; kunkuma—with kunkuma powder (which is generally sprayed on the breasts of women); panka—ointment; manditam—decorated; nisincati—moistening; sa-anjana—mixed with the eye ointment; baspa—of tears; bindubhih—by drops; vikirya—scattering; kesan—hair; vigalat—was falling down; srajah—on which the flower garland; sutam—for her son; susoca—lamented; citram—variegated; kurari iva—like a kurari bird; su-svaram—in a very sweet voice.
TRANSLATION
The garland of flowers decorating the Queen’s head fell, and her hair scattered.
Falling tears melted the collyrium on her eyes and moistened her breasts, which were covered with kunkuma powder.
As she lamented the loss of her son, her loud crying resembled the sweet sound of a kurari bird.
6.14.54
aho vidhatas tvam ativa baliso
yas tv atma-srsty-apratirupam ihase
pare nu jivaty aparasya ya mrtir
viparyayas cet tvam asi dhruvah parah
SYNONYMS
aho—alas (in great lamentation); vidhatah—O Providence; tvam—You; ativa—very much; balisah—inexperienced; yah—who; tu—indeed; atma-srsti—of Your own creation; apratirupam—just the opposite; ihase—You are performing and desiring; pare—while the father or the elder; nu—indeed; jivati—is living; aparasya—of one who was born later; ya—which; mrtih—death; viparyayah—contradictory; cet—if; tvam—You; asi—are; dhruvah—indeed; parah—an enemy.
TRANSLATION
Alas, O Providence, O Creator, You are certainly inexperienced in creation, for during the lifetime of a father You have caused the death of his son, thus acting in opposition to Your creative laws.
If You are determined to contradict these laws, You are certainly the enemy of living entities and are never merciful.
PURPORT
This is the way a conditioned soul condemns the supreme creator when he meets reverses.
Sometimes he accuses the Supreme Personality of Godhead of being crooked because some people are happy and some are not.
Here the Queen blames supreme providence for her son’s death.
Following the creative laws, a father should die first and then his son.
If the creative laws are changed according to the whims of providence, then providence certainly should not be considered merciful, but must be considered inimical to the created being.
Actually it is not the creator, but the conditioned soul who is inexperienced.
He does not know how the subtle laws of fruitive activity work, and without knowledge of these laws of nature, he ignorantly criticizes the Supreme Personality of Godhead.
6.14.55
na hi kramas ced iha mrtyu-janmanoh
saririnam astu tad atma-karmabhih
yah sneha-paso nija-sarga-vrddhaye
svayam krtas te tam imam vivrscasi
SYNONYMS
na—not; hi—indeed; kramah—chronological order; cet—if; iha—in this material world; mrtyu—of death; janmanoh—and of birth; saririnam—of the conditioned souls, who have accepted material bodies; astu—let it be; tat—that; atma-karmabhih—by the results of one’s karma (fruitive activities); yah—that which; sneha-pasah—bondage of affection; nija-sarga—Your own creation; vrddhaye—to increase; svayam—personally; krtah—made; te—by You; tam—that; imam—this; vivrscasi—you are cutting.
TRANSLATION
My Lord, You may say that there is no law that a father must die in the lifetime of his son and that a son must be born in the lifetime of his father, since everyone lives and dies according to his own fruitive activity.
However, if fruitive activity is so strong that birth and death depend upon it, there is no need of a controller, or God.
Again, if You say that a controller is needed because the material energy does not have the power to act, one may answer that if the bonds of affection You have created are disturbed by fruitive action, no one will raise children with affection; instead, everyone will cruelly neglect his children.
Since You have cut the bonds of affection that compel a parent to raise his child, You appear inexperienced and unintelligent.
PURPORT
As stated in the Brahma-samhita, karmani nirdahati kintu ca bhakti-bhajam: (Bs.5.54) one who has taken to Krsna consciousness, devotional service, is not affected by the results of karma.
In this verse, karma has been stressed on the basis of karma-mimamsa philosophy, which says that one must act according to his karma and that a supreme controller must give the results of karma.
The subtle laws of karma, which are controlled by the Supreme, cannot be understood by ordinary conditioned souls.
Therefore Krsna says that one who can understand Him and how He is acting, controlling everything by subtle laws, immediately becomes freed by His grace.
That is the statement of Brahma-samhita (karmani nirdahati kintu ca bhakti-bhajam (Bs.5.54)).
One should take to devotional service without reservations and surrender everything to the supreme will of the Lord.
That will make one happy in this life and the next.
6.14.56
tvam tata narhasi ca mam krpanam anatham
tyaktum vicaksva pitaram tava soka-taptam
anjas tarema bhavatapraja-dustaram yad
dhvantam na yahy akarunena yamena duram
SYNONYMS
tvam—you; tata—my dear son; na—not; arhasi—ought; ca—and; mam—me; krpanam—very poor; anatham—without a protector; tyaktum—to give up; vicaksva—look; pitaram—at the father; tava—your; soka-taptam—affected by so much lamentation; anjah—easily; tarema—we can cross; bhavata—by you; apraja-dustaram—very difficult to cross for one without a son; yat—which; dhvantam—the kingdom of darkness; na yahi—do not go away; akarunena—merciless; yamena—with Yamaraja; duram—any further.
TRANSLATION
My dear son, I am helpless and very much aggrieved.
You should not give up my company.
Just look at your lamenting father.
We are helpless because without a son we shall have to suffer the distress of going to the darkest hellish regions.
You are the only hope by which we can get out of these dark regions.
Therefore I request you not to go any further with the merciless Yama.
PURPORT
According to the Vedic injunctions, one must accept a wife just to beget a son who can deliver one from the clutches of Yamaraja.
Unless one has a son to offer oblations to the pitas, or forefathers, one must suffer in Yamaraja’s kingdom.
King Citraketu was very much aggrieved thinking that because his son was going away with Yamaraja he himself would again suffer.
The subtle laws exist for the karmis; if one becomes a devotee, he has no more obligations to the laws of karma.
6.14.57
uttistha tata ta ime sisavo vayasyas
tvam ahvayanti nrpa-nandana samvihartum
suptas ciram hy asanaya ca bhavan parito
bhunksva stanam piba suco hara nah svakanam
SYNONYMS
uttistha—kindly get up; tata—my dear son; te—they; ime—all these; sisavah—children; vayasyah—playmates; tvam—you; ahvayanti—are calling; nrpa-nandana—O son of the King; samvihartum—to play with; suptah—you have slept; ciram—for a long time; hi—indeed; asanaya—by hunger; ca—also; bhavan—you; paritah—overcome; bhunksva—please eat; stanam—at the breast (of your mother); piba—drink; sucah—lamentation; hara—just dissipate; nah—of us; svakanam—your relatives.
TRANSLATION
My dear son, you have slept a long time.
Now please get up.
Your playmates are calling you to play.
Since you must be very hungry, please get up and suck my breast and dissipate our lamentation.
6.14.58
naham tanuja dadrse hata-mangala te
mugdha-smitam mudita-viksanam ananabjam
kim va gato ’sy apunar-anvayam anya-lokam
nito ’ghrnena na srnomi kala giras te
SYNONYMS
na—not; aham—I; tanu-ja—my dear son (born of my body); dadrse—saw; hata-mangala—because of my being the most unfortunate; te—your; mugdha-smitam—with charming smiling; mudita-viksanam—with closed eyes; anana-abjam—lotus face; kim va—whether; gatah—gone away; asi—you are; a-punah-anvayam—from which one does not return; anya-lokam—to another plane, or the planet of Yamaraja; nitah—having been taken away; aghrnena—by the cruel Yamaraja; na—not; srnomi—I can hear; kalah—very pleasing; girah—utterances; te—your.
TRANSLATION
My dear son, I am certainly most unfortunate, for I can no longer see your mild smiling.
You have closed your eyes forever.
I therefore conclude that you have been taken from this plane to another, from which you will not return.
My dear son, I can no longer hear your pleasing voice.
6.14.59
sri-suka uvaca
vilapantya mrtam putram
iti citra-vilapanaih
citraketur bhrsam tapto
mukta-kantho ruroda ha
SYNONYMS
sri-sukah uvaca—Sri Sukadeva Gosvami said; vilapantya—with the woman who was lamenting; mrtam—dead; putram—for the son; iti—thus; citra-vilapanaih—with various lamentations; citraketuh—King Citraketu; bhrsam—very much; taptah—aggrieved; mukta-kanthah—loudly; ruroda—cried; ha—indeed.
TRANSLATION
Sri Sukadeva Gosvami continued: Accompanied by his wife, who was thus lamenting for her dead son, King Citraketu began crying loudly with an open mouth, being greatly aggrieved.
6.14.60
tayor vilapatoh sarve
dampatyos tad-anuvratah
ruruduh sma nara naryah
sarvam asid acetanam
SYNONYMS
tayoh—while the two of them; vilapatoh—were lamenting; sarve—all; dam-patyoh—the King, along with his wife; tat-anuvratah—their followers; ruruduh—cried loudly; sma—indeed; narah—the male members; naryah—the female members; sarvam—the whole kingdom; asit—became; acetanam—almost unconscious.
TRANSLATION
As the King and Queen lamented, all their male and female followers joined them in crying.
Because of the sudden accident, all the citizens of the kingdom were almost unconscious.
6.14.61
evam kasmalam apannam
nasta-samjnam anayakam
jnatvangira nama rsir
ajagama sanaradah
SYNONYMS
evam—thus; kasmalam—misery; apannam—having gotten; nasta—lost; samjnam—consciousness; anayakam—without help; jnatva—knowing; angirah—Angira; nama—named; rsih—the saintly person; ajagama—came; sa-naradah—with Narada Muni.
TRANSLATION
When the great sage Angira understood that the King was almost dead in an ocean of lamentation, he went there with Narada Rsi.