(1) The son of Vyâsa said: 'Then brought the devarishi, o King, the deceased son of the king [who was called Harshas'oka, or 'jubilation and lamentation'] into the vision of the lamenting relatives there and spoke he. (2) S'rî Nârada said: 'O living soul, all good to you, behold your mother, father, friends and relatives who, lamenting over you, are greatly distressed. (3) To complete your life you may reenter your body and in the midst of your kin enjoy all pleasures, accepting from your father the award of the royal throne.'
(4) The individual soul said: 'In which of all those births, wherein I from my karma have been wandering among the godly, the animals and the humans, were these my fathers and mothers? (5) Over time do all eventually become the friends, family members, enemies, neutrals, well-wishers, indifferent or envious ones of everybody else [compare B.G. 3: 27]. (6) Just as means of exchange, like gold, pass from one person to the other, passes the same way the living entity by different fathers through different species of life [see also B.G. 2: 22]. (7) From what one is accustomed to is there the temporary of relationships in human society for as long as in that association attachments are found in the sense of 'I' and 'mine'. (8) Thus being from a certain birth is the living entity eternal, as long as he does not identify himself with the body in which he may reside for so long and from the reality of which he has a sense of self. (9) It is eternal, imperishable and of the subtle; it is the self aware of the different embodiments obtained by the different modes of the divine of nature, appearing as its own master in this material world [see also 4.29: 29]. (10) To the living entity there is really no one dear or not dear, nor is there anything his own or of someone else; in other words it is the one witness to the different sorts of intelligence and performers of good and bad deeds [see also B.G. 9: 29]. (11) To the Soul is happiness nor distress acceptable nor the fruit of labor; like someone perfectly neutral resides the Lord within as the controller overseeing cause and effect [B.G. 2: 47].'
(12) The son of Vyâsa continued: 'Having spoken this way went the living entity away to the acute astonishment of his relatives, who gave up their lamentation after the shackles of the bond of affection had been broken. (13) When the family of the son with the performance of the proper rites removed the body, gave they therewith up the lingering affection, lamentation and illusion which caused the fear and distress. (14) Those who had killed the child performed, to the directions of the brahmins, very ashamed of having murdered the boy and bereft of their bodily luster, at the river the Yamunâ the atonement for having killed the baby, o Parîkchit, remembering what the twice-born one [Angirâ] had stated. (15) Citraketu, fully aware of the spiritual purport of the sayings of the two twice-born souls, emerged consequently from the dark well of his family attachment the way an elephant emerges from a muddy pool. (16) Taking a bath in the Yamunâ as was prescribed and piously performing oblations of water with gravity controlling his mind and senses, offered he the two sons of Brahmâ his obeisances.
(17) Following disclosed Bhagavân Nârada who was very pleased with him being such a surrendered devotee in control of himself, this knowledge [this mantra, this prayer] as he had promised. (18-19) 'O my Lord my obeisances unto You, the Supreme Lord Vâsudeva. Let me meditate upon Pradyumna [the Lord of intelligence], Aniruddha [the Lord of the mind] and Sankarshana [the Lord of the Ego, see also 4.24: 35-37]. All my respects for the full manifestation of wisdom, the embodiment of supreme bliss who is the self-effulgent True of the Self of peace with His vision turned away from the duality. (20) By the realization of Your personal bliss are the waves of the material ocean overcome. My reverences unto that Controller of the Senses so Supreme; my respects for You whose expansions are unlimited. (21) When words cease to serve is He, the One without a second, with the mind of no denomination or form and totally spiritual; may He, the one above truth and untruth, mercifully protect us. (22) In whom this all and from whom this all stands, dissolves and is born as it is with things that are made of earth; unto Him, the Supreme Cause, my reverential homage. (23) He who by the mind, the intelligence, the senses and the life airs cannot be touched, nor be known outside and inside; He who has expanded as vast as the sky, before Him I am bowed. (24) The body, the senses, the life air, the mind and intelligence are only stirred into action because of the support of the Ruling Principle [Brahman]; they, just like iron that [cannot bend if it] is not heated, can without that support not acquire the status of a self-conscious subject. (25) My obeisances unto You my Lord, o Supreme Personality, most Perfect Supersoul and Master of all Mystic power whose feet are served by the multitude of lotus bud hands of all the best devotees; for You, situated in the highest abode, my respects.'
(26) S'rî S'uka said: 'Nârada, after he unto this devotee of full surrender imparted the knowledge, then left with Angirâ for the abode of Brahmâ, o Lordship. (27) Citraketu consequently, only drinking water, with great concentration put himself uninterrupted for one week to the knowledge as was communicated by Nârada. (28) Not deviating from the instructions achieved he, by these prayers carefully practiced, at the end of seven days and nights the mastery of the Vidyâdharas ['the ones founded in knowledge'] o ruler of man. (29) Thus, in only a few days, by that spiritual excercise for his mind having found the enligthened course, went he to the shelter of the lotus feet of the God of all gods, Lord S'esha [Anantadeva or Sankarshana, see 5.25]. (30) He saw Him, his Master and Controller, with His smiling lotus face and reddish eyes, as white as a lotusleaf, wearing blue silk, a glittering helmet, armlets, a belt and bangles situated in the midst of His most perfect devotees. (31) The sight of Him destroyed all his sins so that he, healthy and pure at heart, like a saint could face Him in a devotional mood in which he, with tears in his eyes and his hairs standing on end, offered the Original Person of God his obeisances. (32) He at the lotusfeet of the Lord of the Verses, wetted with his tear drops that resting place over and over and was, because his voice was choked in his love, for a long time incapable of uttering a single letter of the alphabet to offer Him prayers. (33) Next recovering his speech in controlling his mind with intelligence, spoke this one king to the personification of devotional service and the scriptures, to the teacher of all who regulates the to the external world wandering senses.
(34) Citraketu said: 'O Unconquerable One who art conquered by people of recollection; to those devotees who with their surrendered souls were won by You and always sing Your glories with minds free from desire, You give Yourself in utter compassion. (35) To Your opulences that indeed, o Supreme One, are of the creation, maintenance and dissolution of this cosmic manifestation, rival the creators of this creation, who are part of the parts of You, in that in vain with one another, moved as they are by false conceptions of separateness. (36) From the smallest atom to the biggest of the manifestation have You Your existence at the beginning, in the end and in between; nevertheless are You there permanent outside of these three without Yourself having a beginning and an end, and without Yourself being all of that which exists in between. (37) This material world, this eggshaped universe consisting of the seven layers of which each is the tenfold of the preceding one [see 3.26: 52], is but insignificant compared to the millions of such universes in the cosmos, and for this reason You are Unlimited. (38) Eager to enjoy like animals, worships man only parts [demigods] but not the Supreme of You, o Controller; the benedictions of them are finished when they have ended, just as it is with politicians [B.G. 7: 20-23 S.B. 2.3: 10]. (39) They who desire gratification do, just as fried seeds, not flourish in You o Supreme One; but in the full of Your spiritual knowledge is a person not affected by the network of the modes and the duality of their material qualities [compare: B.G. 4: 9]. (40) They were conquered by Your Lordship, o unconquerable One, when You addressed them about the dharma of being devoted to You. The faultless who do not crave for material happiness, they who are great sages happy within, are the ones of worship on the path of liberation [see also 1.2: 6]. (41) Unequal does one lack in consciousness and has one among the people thus the 'I' and 'mine' and the 'me' and 'you'; in approaches other than Yours is, as a result of the unequal vision, the conduct indeed impure, temporary and full of unrighteousness [compare B.G. 18: 66]. (42) In what sense is it beneficial for oneself and others, or what purpose would it serve, to be envious with others and with the Supreme in following a [on itself] righteous procedure? Such a practice of human self-betrayal raises Your wrath and causes pain to others, and godless it is too [see B.G. 16: 17 and S.B. 1.2: 8]. (43) Your outlook in relation to the dharma of Your instructions and activities is declared to be infallible; following that making no distinctions between the nonmoving and moving living beings is one certainly of the civilized [the Âryans]. (44) Hasn't it, o my Lord, come to be so that by the sight of You all the sins of all human beings are annihilated and that by the hearing of your Name at once even the lowest of man is delivered from the entanglement of material existence? (45) Thus o Supreme Lord, have at present seeing You before my eyes the contaminations been wiped out, how otherwise could it be as was spoken by the great rishi of enlightenment [Nârada], Your devotee? (46) O Unlimited one, You, as the Supersoul of all the world, are well acquainted with everything that is done by all who live here. What can one see in the light of fireflies, when one has a sun like You as the teacher of transcendence? (47) All obeisances unto You, o Lordship of the existence, ending and creation of the universe; Your position is beyond the scrutiny of the ones who are unified in a material sense by false concepts of having an independent existence in relation to the pure of transcendence. (48) It is after Your endeavoring that indeed the directors of the creation also endeavor; it is after your perceiving that all of the acknowledging senses perceive; it is of Your keeping it on Your hood that the huge universe becomes like a mustard seed; may there for You be all the respect possible, You the Supreme Lord with the Thousands of Hoods.'
(49) S'rî S'ukadeva said: 'O best of the Kurus, the Supreme Lord Ananta Deva, being worshiped this way then answered him, Citraketu, being very pleased with the King of the Vidyâdhara's. (50) The Supreme Lord said: 'From directly seeing Me and from the worship with the prayer that Nârada and Angirâ have disclosed to you, have you now been perfected, o King. (51) I as the Supersoul of all, as the cause of the manifestation, indeed expanded in different forms and exist in both the eternal forms of the spiritual sound vibrations and the Supreme Brahman [compare B.G. 7: 4-5]. (52) The living entity expanded into the world and also spread the world itself within the living entity; just the same are they both, being created, pervaded by Me and present in Me as well. (53-54) Like a person asleep who dreaming sees the whole world within himself, but upon awaking finds himself lying down somewhere, are likewise the living entities their different states of consciousness and conditions of life exhibitions of the illusory potency of the Self, knowing which one should always remember the Supreme Creator and Witness to them [see bhajan Radha Krishna Bol Bol]. (55) Just know Me as Him, the pervader, the Supreme Spirit apart from the material condition by whom a sleeping man is able to distinguish what is of the dream and what would be his happiness. (56) When the person remembers both the states of consciousness of dreaming and sleeping may he, in the beyond, reach the spiritual knowledge of Brahman that is transcendental. (57) The living entity having forgotten about this spiritual nature of My position, leads because of that a materially conditioned life in separation from the Supersoul, of which it wanders from one body to the next, from one death to another death. (58) Achieving in this world a human birth has one with the spiritual knowledge and wisdom the chance to arrive at selfrealization, but they who fail to pick up that knowledge will in their life never succeed in it. (59) From remembering what a trouble it is to toil out here and then achieve the opposite of what was desired, and also from remembering the freedom from fear indeed when one has rid oneself of desiring material things, should one, knowing better, desist. (60) For the sake of their happiness and to be free from misery do man and wife perform activities which on themself are unsuccessful in finding cessation, because these actions are the source of as well happiness as of distress. (61-62) Those who consider themselves so smart but realize this way the opposite of what they wanted, find it extremely difficult to understand what it means to be of progress with the soul and to stand apart from the three states [of unconsciousness, sleep and waking]. Personally having experienced it or having understood from listening to others, should a person, being freed from materialism by dint of his own power of judgment in spiritual knowledge and wisdom, having found the full of satisfaction, become My devotee. (63) This is, taking it all together, the insight a capable and intelligent human must arrive at concerning the understanding of the oneness, the transcendence and the soul of yoga as the ultimate goal. (64) If you with faith, without taking to other conclusions, accept these words of Mine, o King, will you in the full of the spiritual knowledge and wisdom soon find your perfection.'
(65) S'rî S'uka said: 'After the Supreme Lord, the Teacher of the Universe, thus had cheered up Citraketu disappeared He, Lord Hari, the Soul of All, before his eyes.'