SRIMAD BHAGAVATAM: CANTO 6

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.

S'rî S'ukadeva Gosvâmî said: My dear King Parîkshit, by his mystic power the great sage Nârada brought the dead son into the vision of all the lamenting relatives and then spoke as follows. (Vedabase)

Text 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.

S'rî Nârada 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. (Vedabase)

Text 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.'

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. (Vedabase)

Text 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?

By the mystic power of Nârada Muni, the living entity reentered his dead body for a short time and spoke in reply to Nârada Muni's request. He said: According to the results of my fruitive activities, I, the living being, transmigrate from one body to another, sometimes going to the species of the demigods, sometimes to the species of lower animals, sometimes among the vegetables, and sometimes to the human species. Therefore, in which birth were these my mother and father? No one is actually my mother and father. How can I accept these two people as my parents? (Vedabase)

Text 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].

In this material world, which advances like a river that carries away the living entity, all people become friends, relatives and enemies in due course of time. They also act neutrally, they mediate, they despise one another, and they act in many other relationships. Nonetheless, despite these various transactions, no one is permanently related. (Vedabase)

Text 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].

Just as gold and other commodities are continually transferred from one place to another in due course of purchase and sale, so the living entity, as a result of his fruitive activities, wanders throughout the entire universe, being injected into various bodies in different species of life by one kind of father after another. (Vedabase)

Text 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'.

A few living entities are born in the human species, and others are born as animals. Although both are living entities, their relationships are impermanent. An animal may remain in the custody of a human being for some time, and then the same animal may be transferred to the possession of other human beings. As soon as the animal goes away, the former proprietor no longer has a sense of ownership. As long as the animal is in his possession he certainly has an affinity for it, but as soon as the animal is sold, the affinity is lost. (Vedabase)

Text 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.

Even though one living entity becomes connected with another because of a relationship based on bodies that are perishable, the living entity is eternal. Actually it is the body that is born or lost, not the living entity. One should not accept that the living entity takes birth or dies. The living being actually has no relationship with so-called fathers and mothers. As long as he appears as the son of a certain father and mother as a result of his past fruitive activities, he has a connection with the body given by that father and mother. Thus he falsely accepts himself as their son and acts affectionately. After he dies, however, the relationship is finished. Under these circumstances, one should not be falsely involved with jubilation and lamentation. (Vedabase)

Text 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].

The living entity is eternal and imperishable because he actually has no beginning and no end. He never takes birth or dies. He is the basic principle of all types of bodies, yet he does not belong to the bodily category. The living being is so sublime that he is equal in quality to the Supreme Lord. Nonetheless, because he is extremely small, he is prone to be illusioned by the external energy, and thus he creates various bodies for himself according to his different desires. (Vedabase)

Text 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].

For this living entity, no one is dear, nor is anyone unfavorable. He makes no distinction between that which is his own and that which belongs to anyone else. He is one without a second; in other words, he is not affected by friends and enemies, well-wishers or mischief-mongers. He is only an observer, a witness, of the different qualities of men. (Vedabase)

Text 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].'

The Supreme Lord [âtmâ], the creator of cause and effect, does not accept the happiness and distress that result from fruitive actions. He is completely independent of having to accept a material body, and because He has no material body, He is always neutral. The living entities, being part and parcel of the Lord, possess His qualities in a minute quantity. Therefore one should not be affected by lamentation. (Vedabase)

Text 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.

S'rî S'ukadeva Gosvâmî continued: When the conditioned soul [jîva] in the form of Mahârâja Citraketu's son had spoken in this way and then left, Citraketu and the other relatives of the dead son were all astonished. Thus they cut off the shackles of their affection, which was due to their relationship with him, and gave up their lamentation. (Vedabase)

Text 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.

After the relatives had discharged their duties by performing the proper funeral ceremonies and burning the dead child's body, they gave up the affection that leads to illusion, lamentation, fear and pain. Such affection is undoubtedly difficult to give up, but they gave it up very easily. (Vedabase)

Text 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.

Queen Krityadyuti's co-wives, who had poisoned the child, were very much ashamed, and they lost all their bodily luster. While lamenting, O King, they remembered the instructions of Angirâ and gave up their ambition to bear children. Following the directions of the brâhmanas, they went to the bank of the Yamunâ, where they bathed and atoned for their sinful activities. (Vedabase)

Text 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.

Thus enlightened by the instructions of the brâhmanas Angirâ and Nârada, King Citraketu became fully aware of spiritual knowledge. As an elephant becomes free from a muddy reservoir of water, King Citraketu came out of the dark well of family life. (Vedabase)

Text 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.

The King bathed in the water of the Yamunâ, and according to prescribed duties, he offered oblations of water to the forefathers and demigods. Very gravely controlling his senses and mind, he then offered his respects and obeisances to the sons of Lord Brahmâ [Angirâ and Nârada]. (Vedabase)

Text 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.

Thereafter, being very much pleased with Citraketu, who was a self-controlled devotee and surrendered soul, Nârada, the most powerful sage, spoke to him the following transcendental instructions. (Vedabase)

Text 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.

[Nârada gave Citraketu the following mantra.] O Lord, O Supreme Personality of Godhead, who are addressed by the omkâra [pranava], I offer my respectful obeisances unto You. O Lord Vâsudeva, I meditate upon You. O Lord Pradyumna, Lord Aniruddha and Lord Sankarshana, I offer You my respectful obeisances. O reservoir of spiritual potency, O supreme bliss, I offer my respectful obeisances unto You, who are self-sufficient and most peaceful. O ultimate truth, one without a second, You are realized as Brahman, Paramâtmâ and Bhagavân and are therefore the reservoir of all knowledge. I offer my respectful obeisances unto You. (Vedabase)

Text 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.

Perceiving Your personal bliss, You are always transcendental to the waves of material nature. Therefore, my Lord, I offer my respectful obeisances unto You. You are the supreme controller of the senses, and Your expansions of form are unlimited. You are the greatest, and therefore I offer my respectful obeisances unto You. (Vedabase)

Text 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

The words and mind of the conditioned soul cannot approach the Supreme Personality of Godhead, for material names and forms are not applicable to the Lord, who is entirely spiritual, beyond the conception of gross and subtle forms. The impersonal Brahman is another of His forms. May He, by His pleasure, protect us. (Vedabase)

Text 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.

As pots made completely of earth are situated on earth after being created and are transformed into earth again when broken, this cosmic manifestation is caused by the Supreme Brahman, situated in the Supreme Brahman, and annihilated in the same Supreme Brahman. Therefore, since the Supreme Lord is the cause of Brahman, let us offer Him our respectful obeisances. (Vedabase)

Text 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.

The Supreme Brahman emanates from the Supreme Personality of Godhead and expands like the sky. Although untouched by anything material, it exists within and without. Nonetheless, the mind, intelligence, senses and living force can neither touch Him nor know Him. I offer unto Him my respectful obeisances. (Vedabase)

Text 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.

As iron has the power to burn when made red-hot in the association of fire, so the body, senses, living force, mind and intelligence, although merely lumps of matter, can function in their activities when infused with a particle of consciousness by the Supreme Personality of Godhead. As iron cannot burn unless heated by fire, the bodily senses cannot act unless favored by the Supreme Brahman. (Vedabase)

Text 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.'

O transcendental Lord, who are situated in the topmost planet of the spiritual world, Your two lotus feet are always massaged by a multitude of the best devotees with their lotus-bud hands. You are the Supreme Personality of Godhead, complete in six opulences. You are the supreme person mentioned in the Purusha-sûkta prayers. You are the most perfect, self-realized master of all mystic power. Let me offer my respectful obeisances unto You. (Vedabase)

Text 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.

S'rî S'ukadeva Gosvâmî continued: Nârada, having become the spiritual master of Citraketu, instructed him fully in this prayer because Citraketu was fully surrendered. O King Parîkshit, Nârada then left with the great sage Angirâ for the topmost planet, known as Brahmaloka. (Vedabase)

Text 27:

Citraketu consequently, only drinking water, with great concentration put himself uninterrupted for one week to the knowledge as was communicated by Nârada.

Fasting and drinking only water, Citraketu for one week continuously chanted with great care and attention the mantra given by Nârada Muni. (Vedabase)

Text 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.

O King Parîkshit, after only one week of repeatedly practicing the mantra received from the spiritual master, Citraketu achieved the rule of the planet of the Vidyâdharas as an intermediate product of his spiritual advancement in knowledge. (Vedabase)

Text 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].

Thereafter, within a very few days, by the influence of the mantra that Citraketu had practiced, his mind became increasingly enlightened in spiritual progress, and he attained shelter at the lotus feet of Anantadeva. (Vedabase)

Text 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.

Upon reaching the shelter of Lord S'esha, the Supreme Personality of Godhead, Citraketu saw that He was as white as the white fibers of a lotus flower. He was dressed in bluish garments and adorned with a brilliantly glittering helmet, armlets, belt and bangles. His face was smiling, and His eyes were reddish. He was surrounded by such exalted liberated persons as Sanat-kumâra. (Vedabase)

Text 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.

As soon as Mahârâja Citraketu saw the Supreme Lord, he was cleansed of all material contamination and situated in his original Krishna consciousness, being completely purified. He became silent and grave, and because of love for the Lord, tears fell from his eyes, and his hairs stood on end. With great devotion and love, he offered his respectful obeisances unto the original Personality of Godhead. (Vedabase)

Text 32:

He at the lotus feet 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.

With tears of love and affection, Citraketu repeatedly moistened the resting place of the Supreme Lord's lotus feet. Because his voice was choked in ecstasy, for a considerable time he was unable to utter any of the letters of the alphabet to offer the Lord suitable prayers. (Vedabase)

Text 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.

Thereafter, by controlling his mind with his intelligence and thus restricting his senses from external engagements, he recovered suitable words with which to express his feelings. Thus he began offering prayers to the Lord, who is the personification of the holy scriptures [the sâtvata-samhitâs like the Brahmâ-samhitâ and the Nârada-pañcarâtra] and who is the spiritual master of all. He offered his prayers as follows. (Vedabase)

Text 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.

Citraketu said: O unconquerable Lord, although You cannot be conquered by anyone, You are certainly conquered by devotees who have control of the mind and senses. They can keep You under their control because You are causelessly merciful to devotees who desire no material profit from You. Indeed, You give Yourself to them, and because of this You also have full control over Your devotees. (Vedabase)

Text 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.

My dear Lord, this cosmic manifestation and its creation, maintenance and annihilation are all but Your opulences. Since Lord Brahmâ and the other creators are nothing but small portions of a portion of You, their partial power to create does not make them God [îs'vara]. Their consciousness of themselves as separate Lords is therefore merely false prestige. It is not valid. (Vedabase)

Text 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.

You exist in the beginning, middle and end of everything, from the most minute particle of the cosmic manifestation--the atom--to the gigantic universes and total material energy. Nonetheless, You are eternal, having no beginning, end or middle. You are perceived to exist in these three phases, and thus You are permanent. When the cosmic manifestation does not exist, You exist as the original potency. (Vedabase)

Text 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.

Every universe is covered by seven layers--earth, water, fire, air, sky, the total energy and false ego--each ten times greater than the previous one. There are innumerable universes besides this one, and although they are unlimitedly large, they move about like atoms in You. Therefore You are called unlimited [ananta]. (Vedabase)

Text 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].

O Lord, O Supreme, unintelligent persons who thirst for sense enjoyment and who worship various demigods are no better than animals in the human form of life. Because of their animalistic propensities, they fail to worship Your Lordship, and instead they worship the insignificant demigods, who are but small sparks of Your glory. With the destruction of the entire universe, including the demigods, the benedictions received from the demigods also vanish, just like the nobility when a king is no longer in power. (Vedabase)

Text 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].

O Supreme Lord, if persons obsessed with material desires for sense gratification through material opulence worship You, who are the source of all knowledge and are transcendental to material qualities, they are not subject to material rebirth, just as sterilized or fried seeds do not produce plants. Living entities are subjected to the repetition of birth and death because they are conditioned by material nature, but since You are transcendental, one who is inclined to associate with You in transcendence escapes the conditions of material nature. (Vedabase)

Text 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].

O unconquerable one, when You spoke about bhâgavata-dharma, which is the uncontaminated religious system for achieving the shelter of Your lotus feet, that was Your victory. Persons who have no material desires, like the Kumâras, who are self-satisfied sages, worship You to be liberated from material contamination. In other words, they accept the process of bhâgavata-dharma to achieve shelter at Your lotus feet. (Vedabase)

Text 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].

Being full of contradictions, all forms of religion but bhâgavata-dharma work under conceptions of fruitive results and distinctions of "you and I" and "yours and mine." The followers of S'rîmad-Bhâgavatam have no such consciousness. They are all Krishna conscious, thinking that they are Krishna's and Krishna is theirs. There are other, low-class religious systems, which are contemplated for the killing of enemies or the gain of mystic power, but such religious systems, being full of passion and envy, are impure and temporary. Because they are full of envy, they are full of irreligion. (Vedabase)

Text 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].

How can a religious system that produces envy of one's self and of others be beneficial for oneself and for them? What is auspicious about following such a system? What is actually to be gained? By causing pain to one's own self due to self-envy and by causing pain to others, one arouses Your anger and practices irreligion. (Vedabase)

Text 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].

My dear Lord, one's occupational duty is instructed in S'rîmad-Bhâgavatam and Bhagavad-gîtâ according to Your point of view, which never deviates from the highest goal of life. Those who follow their occupational duties under Your supervision, being equal to all living entities, moving and nonmoving, and not considering high and low, are called Âryans. Such Âryans worship You, the Supreme Personality of Godhead. (Vedabase)

Text 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?

My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even candâlas, men of the lowest class, are freed from all material contamination. Under the circumstances, who will not be freed from material contamination simply by seeing You? (Vedabase)

Text 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?

Therefore, my dear Lord, simply seeing You has now wiped away all the contamination of sinful activities and their results of material attachment and lusty desires, which always filled my mind and the core of my heart. Whatever is predicted by the great sage Nârada Muni cannot be otherwise. In other words, I have obtained Your audience as a result of being trained by Nârada Muni. (Vedabase)

Text 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?

O unlimited Supreme Personality of Godhead, whatever a living entity does in this material world is well known to You because You are the Supersoul. In the presence of the sun there is nothing to be revealed by the light of a glowworm. Similarly, because You know everything, in Your presence there is nothing for me to make known. (Vedabase)

Text 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 unified in a material sense by false concepts of having an independent existence in relation to the pure of transcendence.

My dear Lord, You are the creator, maintainer and annihilator of this cosmic manifestation, but persons who are too materialistic and who always see separateness do not have eyes with which to see You. They cannot understand Your real position, and therefore they conclude that the cosmic manifestation is independent of Your opulence. My Lord, You are the supreme pure, and You are full in all six opulences. Therefore I offer my respectful obeisances unto You. (Vedabase)

Text 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.'

My dear Lord, it is after You endeavor that Lord Brahmâ, Indra and the other directors of the cosmic manifestation become occupied with their activities. It is after You perceive the material energy, My Lord, that the senses begin to perceive. The Supreme Personality of Godhead holds all the universes on His heads like seeds of mustard. I offer my respectful obeisances unto You, that Supreme Personality, who has thousands of hoods. (Vedabase)

Text 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 Vidyâdharas.

S'ukadeva Gosvâmî continued: The Lord, the Supreme Personality of Godhead, Anantadeva, being very much pleased with the prayers offered by Citraketu, the King of the Vidyâdharas, replied to him as follows, O best of the Kuru dynasty, Mahârâja Parîkshit. (Vedabase)

Text 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.

The Supreme Personality of Godhead, Anantadeva, replied as follows: O King, as a result of your having accepted the instructions spoken about Me by the great sages Nârada and Angirâ, you have become completely aware of transcendental knowledge. Because you are now educated in the spiritual science, you have seen Me face to face. Therefore you are now completely perfect. (Vedabase)

Text 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].

All living entities, moving and nonmoving, are My expansions and are separate from Me. I am the Supersoul of all living beings, who exist because I manifest them. I am the form of the transcendental vibrations like omkâra and Hare Krishna Hare Râma, and I am the Supreme Absolute Truth. These two forms of Mine--namely, the transcendental sound and the eternally blissful spiritual form of the Deity, are My eternal forms; they are not material. (Vedabase)

Text 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.

In this world of matter, which the conditioned soul accepts as consisting of enjoyable resources, the conditioned soul expands, thinking that he is the enjoyer of the material world. Similarly, the material world expands in the living entity as a source of enjoyment. In this way they both expand, but because they are My energies, they are both pervaded by Me. As the Supreme Lord, I am the cause of these effects, and one should know that both of them rest in Me. (Vedabase)

Text 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].

When a person is in deep sleep, he dreams and sees in himself many other objects, such as great mountains and rivers or perhaps even the entire universe, although they are far away. Sometimes when one awakens from a dream he sees that he is in a human form, lying in his bed in one place. Then he sees himself, in terms of various conditions, as belonging to a particular nationality, family and so on. All the conditions of deep sleep, dreaming and wakefulness are but energies of the Supreme Personality of Godhead. One should always remember the original creator of these conditions, the Supreme Lord, who is unaffected by them. (Vedabase)

Text 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.

Know Me to be the Supreme Brahman, the all-pervading Supersoul through whom the sleeping living entity can understand his dreaming condition and his happiness beyond the activities of the material senses. That is to say, I am the cause of the activities of the sleeping living being. (Vedabase)

Text 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.

If one's dreams during sleep are merely subject matters witnessed by the Supersoul, how can the living entity, who is different from the Supersoul, remember the activities of dreams? The experiences of one person cannot be understood by another. Therefore the knower of the facts, the living entity who inquires into the incidents manifested in dreams and wakefulness, is different from the circumstantial activities. That knowing factor is Brahman. In other words, the quality of knowing belongs to the living entities and to the Supreme Soul. Thus the living entity can also experience the activities of dreams and wakefulness. In both stages the knower is unchanged, but is qualitatively one with the Supreme Brahman. (Vedabase)

Text 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.

When a living entity, thinking himself different from Me, forgets his spiritual identity of qualitative oneness with Me in eternity, knowledge and bliss, his material, conditional life begins. In other words, instead of identifying his interest with Mine, he becomes interested in his bodily expansions like his wife, children and material possessions. In this way, by the influence of his actions, one body comes from another, and after one death, another death takes place. (Vedabase)

Text 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.

A human being can attain perfection in life by self-realization through the Vedic literature and its practical application. This is possible especially for a human being born in India, the land of piety. A man who obtains birth in such a convenient position but does not understand his self is unable to achieve the highest perfection, even if he is exalted to life in the higher planetary systems. (Vedabase)

Text 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.

Remembering the great trouble found in the field of activities performed for fruitive results, and remembering how one receives the reverse of the results one desires--whether from material actions or from the fruitive activities recommended in the Vedic literatures--an intelligent man should cease from the desire for fruitive actions, for by such endeavors one cannot achieve the ultimate goal of life. On the other hand, if one acts without desires for fruitive results--in other words, if one engages in devotional activities--he can achieve the highest goal of life with freedom from miserable conditions. Considering this, one should cease from material desires. (Vedabase)

Text 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.

As husband and wife, a man and woman plan together to attain happiness and decrease unhappiness, working jointly in many ways, but because their activities are full of desires, these activities are never a source of happiness, and they never diminish distress. On the contrary, they are a cause of great unhappiness. (Vedabase)

Text 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.

One should understand that the activities of persons who are proud of their material experience bring only results contradictory to those such persons conceive while awake, sleeping and deeply sleeping. One should further understand that the spirit soul, although very difficult for the materialist to perceive, is above all these conditions, and by the strength of one's discrimination, one should give up the desire for fruitive results in the present life and in the next. Thus becoming experienced in transcendental knowledge, one should become My devotee. (Vedabase)

Text 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.

Persons who try to reach the ultimate goal of life must expertly observe the Supreme Absolute Person and the living entity, who are one in quality in their relationship as part and whole. This is the ultimate understanding of life. There is no better truth than this. (Vedabase)

Text 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.'

O King, if you accept this conclusion of Mine, being unattached to material enjoyment, adhering to Me with great faith and thus becoming proficient and fully aware of knowledge and its practical application in life, you will achieve the highest perfection by attaining Me. (Vedabase)

Text 65:

S'rî S'uka said: 'After the Supreme Lord, the Teacher of the Universe, thus had consoled and inpired Citraketu disappeared He, Lord Hari, the Soul of All, before his eyes.'

S'rî S'ukadeva Gosvâmî continued: After thus instructing Citraketu and assuring him of perfection in this way, the Supreme Personality of Godhead, who is the supreme spiritual master, the supreme soul, Sankarshana, disappeared from that place as Citraketu looked on. (Vedabase)