Chapter 17 - Citraketu cursed by Pārvatī

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1. Having bowed to the direction in which Lord Ananta disappeared, Citraketu, the Vidyādhara, the sky-ranger went his own way (in the sky).

2-3. Possessed of indefatigable physical power and undiminished acuteness of senses, and eulogised by sages, Siddhas and Cāraṇas as a great Yogī, he (Citraketu), for a period of 1,000 million years, sported in the caverns of the great Kulācala (sumeru) (the boundary mountain), which automatically supplies the desired objects to the occupants. He made the Vidyādhara ladies chant the glories of Lord Hari.

4-5. Once upon a time, while he was going by his resplendent aerial car, gifted to him by Viṣṇu, he saw Lord Śiva surrounded by Siddhas and Cāraṇas and having embraced in his arm the goddess Pārvatī seated on his lap, in the assembly of sages. Approaching near her, he laughed loudly and spoke out within the hearing of the goddess.

Citraketu said:

6. (Look here), here is the preceptor of the world himself, the expounder of Dharma to all embodied beings, the head of the assembly (of sages etc.), sits in a posture coupled with his wife.

7. He has matted hair on his head and performs austere penance. He is the president of the assembly of sages well versed in Vedas, but he sits with his wife on his lap, like a shameless vulgar fellow.

8. Generally, even ordinary people embrace a woman in secluded places, but this observer of great vows indulges in dalliance with his wife, in an open assembly.

Śrī Śuka said:

9. Even Lord Śiva of unfathomable mind laughed out heartily on hearing it, and kept quiet in that assemblage. The members of the assembly also followed his example.

10. The goddess angrily spoke to the impudent Citraketu who was proud of his own self-control, and who passed unbecoming remarks against Lord Śiva, about whose irresistible powers he was ignorant.

Pārvatī said:

11. Is this now the ruler of the world and the punisher thereof? Is he competent to mete out punishment to wicked and shameless fellows like us?

12. Neither god Brahmā nor the sons of Brahmā like Bhṛgu, Nārada and others, neither Sanatkumāra nor Kapila and Manu comprehended Dharma (righteousness), for they raised no objection to Hara’s transgression of dharma.

13. This impertinent wretched Kṣatriya insults wise gods and sages, and reproves this preceptor and father of the world whose lotus-like feet are meditated upon by the above- mentioned (great personages), and who is the very embodiment of the highest dharma. Therefore, this fellow should be punished.

14. This haughty self-conceited person does not deserve to be allowed to approach the feet of Lord Viṣṇu which are reverently worshipped by pious sages.

15. Oh wicked fellow! Go forth hence to the most wicked demonic existence of Asuras so that you may not again speak ill of the great, Oh child.^[1]

Śrī Śuka said:

16. Citraketu who was thus imprecated, got down from the aerial car, and propitiated Satī (Goddess Pārvatī) paying her obeisance with his head bent low, Oh Parīkṣit.

Citraketu said:

17. I accept your curse with my folded palms, Oh Mother. Whatever is pronounced by gods about mortal being is something predestined for him.

18. In this whirling wheel of Saṃsāra, a creature, being deluded by ignorance, wanders experiencing pleasure and pain, everywhere, at all times.

19. Neither one’s self nor another is the creator of pleasure and pain. It is only the unwise who regards himself or another person as the author of pleasure and pain.

20. (All this Saṃsāra is the product of Guṇas). In this stream of Guṇas, what is the distinction between a curse and grace? What is the heaven or the hell? And what is the difference between pleasure and pain?

21. It is the glorious Lord alone who creates all beings by dint of his Māyā power. To these are ordained bondage and liberation, pleasure and pain, but he himself is above them all.

22. To him none is dear or hateful; none a cousin or a relation; none is friend or an enemy; he is equal to all everywhere and absolutely pure. He has no attachment for pleasure. How can there be wrath in him?

23. It is however the outflow of his energy called Māyā manifested in meritorious or sinful acts, that becomes the cause of pleasure and pain, good and bad, bondage and liberation, birth and death of embodied beings, and causes transmigration of the Soul.

24. Therefore, Oh wrathful Goddess, I do not propitiate you for relieving me from your curse. But Oh Satī (Pārvatī), please forgive me for what you consider as an unrighteous expression from me.

Śuka said:

25. Having propitiated Lord Śiva and goddess Pārvatī in this way, Citraketu left by his aerial car, while they looked wondering.

26. Then the glorious god Rudra (Śiva) spoke to Pārvatī while gods, sages, Siddhas and his attendants were listening (reverentially).

Rudra said:

27. Oh beautiful lady (possessor of dainty waist), you have seen the nobleness of the high-souled servants of servants of Hari of miraculous deeds and how they are free from desires (of any kind).

28. All who are devoted to Nārāyaṇa are not afraid of anybody for they see the same Reality in Svarga, Mokṣa and even in hells.

29. It is through the sporting activities of the Lord that the Soul is invested with a body and experiences pairs of opposites like pleasure and pain, birth and death, grace and curse, through contact with the physical body.

30. The notion of desirability and undesirability with reference to pleasure and pain is certainly illusory and false, and it is the result of man’s lack of discrimination and knowledge. For it is like the difference (between the experience of pleasure or pain by seeing oneself to have become a prince or a pauper in a dream) felt within oneself or the imputation of the notion of a serpent on a garland of flowers (while one is awake).^[2]

31. To persons who are bearing intense devotion to venerable Lord Vāsudeva and whose power lies in spiritual knowledge and renunciation, no object is worth seeking or resorting in this world.

32. Neither 1, nor god Brahmā, nor Sanatkumāra or Nārada or the sons of God Brahmā, sages, nor the great gods who are but parts of his parts comprehend his intention. We do not know his real nature though we regard ourselves as independent rulers.

33. To him nobody is beloved or hateful, nobody is his own or an alien. Hari being the Atman (inner controller) of all beings is the beloved of them all.

34. This highly blessed Citraketu is a beloved follower of the Lord. He looks upon all as equal and is serene. I am also beloved of Lord Viṣṇu. Therefore, I did not get angry with him.

35. You need not, therefore, wonder about (the behaviour of) high-souled men who are devotees of the Supreme person Viṣṇu—the votaries who are tranquil by nature, and regard all beings as equal.

Śrī Śuka said:

36. Having heard the explanatory speech of the glorious Lord Śiva, the goddess Pārvatī got over her feeling of wonder and became appeased and calm in mind, Oh King.

37. Even though the votary of Viṣṇu, Citraketu, was most competent to retaliate the Devī’s curse by counter-curse, he accepted it bowing down his head (with great respect and humility),—which is the characteristic of righteousness.

38. Assuming the body of a Dānava, Citraketu was born in the Dakṣiṇāgni of Tvaṣṭṛ, and became famous as Vṛtra. He was, however, endowed with spiritual knowledge and wisdom (despite his birth as a demon).

39. In this way I have narrated to you everything which you enquired about the cause of Vṛtra’s birth as a demon, and his devotion to Hari.

40. Hearing this sacred history of the noble-minded Citraketu and the glory and greatness of votaries of Viṣṇu, one becomes liberated from the bondage (of Saṃsāra).

41. He who gets up early in the morning and recites this episode with reverence, and observing silence, meditates on Lord Hari, attains to the highest region (Mokṣa).

Footnotes and references:

[1]:

Anvitārthaprakāśikā. explains that Pārvatī was really sympathetic towards Citraketu, but the curse was a reproof against his audacity.

[2]:

Bhāgavata Candrikā: The Jīva is an individual constituted of pure consciousness. The difference as a god or man or a sub-human being with reference to Jīva and the desirable and undesirable states (e.g. pleasure and pain, birth and death, grace and curse) are due to the lack of discrimination. It is caused by eternal Karma and induces one to identify oneself with the physical body. Moreover, this notion of difference is like pleasant and unpleasant sights in a dream.