The Saints Nârada and Angirâ Instruct King Citraketu(1) S'rî S'uka said: 'In order to instruct him on the factual that had to be stated, spoke they [the sages Nârada and Angirâ] to the king, who for dead lying at the side of the corpse was so very much aggrieved. (2) O best of kings, who would this be to you o lordship, this person you are lamenting about; and who would he have been before he was born to you; who is he at present and who would he be in the future? (3) Just as grains of sand come together at the shore and move apart by the force of the waves of the ocean, are they, the embodied souls, similarly united and separated by time [compare B.G. 2: 13]. (4) Just as from seeds sown sometimes grains grow and sometimes not grow, so do likewise the living entities result in other living beings impelled by the potency of the Supreme Controller. (5) We and you too o King, and also other creatures who move about or are fixed in one place, are, the way they all together exist with birth and death, as it were thus not really there before nor afterwards, even though one is there in the present. (6) Through some living entities does the Controller of All create other living entities and maintains He and annihilates He them as well; the living beings do not exist independent of Him, even though He Himself is as indifferent as a boy in His having created them [compare B.G. 3: 27]. (7) By the body of the one embodied is from one body another body created; just as indeed from one seed another seed is generated, is the one therewith embodied eternal, as are also the constituent elements of matter [see B.G. 8: 17-22]. (8) This division between the body and its indweller is there from not understanding that one has an existence of being generated from time immemorial, just as having a separate existence to the original substance is something as imaginary as having an individual element independent of its category.'
(9) S'rî S'uka said: 'King Citraketu, thus supported by what the twice-born had told him, wiped his shriveled face with his hand and spoke intelligently. (10) The honorable king said: 'The two of you who have arrived here disguised in the dress of total forsakers, are, considering the full of your knowledge, the greatest of the greatest. (11) As desired indeed do you brahmins, who are so dear to the Lord, dressed like madmen wander over the surface of the earth in order to awaken those who, like me, are of a familial intelligence. (12-15) Sanat-kumâra, Nârada, Ribhu, Angirâ, Devala, Asita, Apântaratamâ [an early name of Vyâsadeva], Mârkandeya and Gautama; Vasishthha, Bhagavân Paras'urâma, Kapila, S'ukadeva, Durvâsâ, Yâjñavalkya and Jâtukarna as well as Aruni, Romas'a, Cyavana, Dattâtreya, Âsuri, Patañjali, the sage Dhaumya head of the Vedas and the wise Pañcas'ikha, Hiranyanâbha, Kaus'alya, S'rutadeva and Ritadhvaja; all these and other masters of perfection are the wandering spiritual educators. (16) Therefore let from you the torchlight of spiritual knowledge be ignited o masters, as I am but a village dog with a foolish vision that is blind in the midst of darkness [*].
(17) S'rî Angirâ said: 'I am the one Angirâ who granted you the son that you desired o King and that one son of Brahmâ here is the great Nârada in person. (18-19) This way of being merged in a difficult to overcome darkness out of grieving over your son does not befit you who are supposed to remember the Supreme Personality. Just for your sake have the learned by the two of us arrived here at this place, o King, and to you, as someone anchored in Brahman and devoted to the Lord, we have to say that you don't deserve to come down like this. (20) The first time I came to your home, I could have given you the spiritual knowledge of transcendence, but, since you were absorbed in something else, I could only grant you a son. (21-23) At present you indeed experience the tribulation of someone with children who as such has a nice wife, a home, riches and various assets and luxuries. All the objects of the senses thereto of meaning to you, like a kingdom, opulence, land and royalty, strength and a treasury with servants, ministers and allies, all belong to what is temporary. Indeed is this all o Ruler of S'ûrasena, a lamentable illusion giving rise to fears and distress; these are figments concocted by the mind, preoccupations in the form of castles in the air. (24) What you are looking after is without any substance, they are fabrications born of fruitive action that you meditate upon; it is from the mind that all sorts of karmic engagements find their existence. (25) No doubt does this body of the living entity consist of material elements and senses of action and perception. These are declared to be the cause of the various sufferings and pains of the living entity [see also B.G 15: 7-11]. (26) Therefore be careful with the things of the mind and consider your real position, give up your belief in the duality as a permanent object; take to the peaceful condition.'
(27) S'rî Nârada said: 'Listen good and accept this mantra of philosophy from me, which, concentrating on it for seven nights, will give you the vision of the all-pervading Lord Sankarshana ['the one with the plough' see 5.25]. (28) From finding shelter at His lotusfeet o King achieved formerly all the godly, giving up on this illusion of duality, immediately His unequaled and unsurpassed glories, and so will you too after not too long a time obtain the Transcendence.