by Bibek Debroy
Chapter 1640(312)
‘Bhishma said, “Thinking about emancipation, Shuka went to his father. Humbly and desiring what was beneficial, he saluted the preceptor and said, ‘O illustrious one! You are accomplished in the dharma of moksha. Tell me about it. O lord! Let supreme tranquility be generated in my mind.’ On hearing his son’s words, the supreme rishi replied, ‘O son! Study the different texts on moksha and dharma.’ O descendant of the Bharata lineage! Shuka, supreme among those who know about the brahman, accepted the instructions of his father and studied the sacred texts of yoga and everything propounded by Kapila.1017 He was united with the prosperity of the brahman and became like Brahma in his valour. Vyasa thought that his son had become accomplished in knowledge about moksha. He said, ‘Go to Janaka, the lord of Mithila. In particular, he will tell you everything about the objective of emancipation.’ Instructed by his father, he decided to go to Janaka, the king of Mithila, to ask him about the benefit of dharma and devotion to moksha. He was told,1018 ‘Follow the path that humans take. Do not proceed so as to cause wonder. Do not use your powers to travel through the sky. Be upright in your path. Do not seek happiness along the way. In particular, do not get attached. And in particular, do not seek out companions. You must not show any insolence when you perform sacrifices for that lord of men. If you are obedient to him, he will dispel your doubts. The king is skilled about dharma and is accomplished in the sacred texts of moksha. I am the officiating priest at his sacrifices. Without any doubt, you should do whatever he asks you to.’ Having been thus addressed, the sage, with dharma in his soul, left for Mithila.
‘“He proceeded on foot, though he was capable of traversing the earth, with all its oceans, through the sky. He passed mountains and traversed rivers and lakes. There were many kinds of forests, full of predators and diverse other animals. He passed through the two varshas, Meru and Hari, and went through the varsha Himavat.1019 In due course, he arrived in Bharatavarsha. Having seen many countries, inhabited by the Chins and the Hunas, the great sage arrived in the country known as Aryavarta. Thinking about the words of instruction given by his father, he travelled, like a bird travelling through the sky. Despite many beautiful habitations, prosperous cities and wonderful gems, Shuka saw them, without quite seeing them.1020 There were beautiful groves and plains and sacred places of pilgrimage. The traveller passed through them. In a short while, he reached Videha, protected by the great-souled Dharmaraja1021 Janaka. He saw many villages there and many men with food. There were prosperous habitations of cowherds, full of large numbers of cattle. There were fields rich with rice and barley and hundreds of lakes full of lotuses, inhabited by swans and cranes. They were beautiful and adorned. Videha was rich and densely populated. Passing through it, he arrived in the beautiful and expensive groves of Mithila. It was full of elephants, horses and chariots and populated with men and women. The undecaying one passed through them, seeing, but not quite seeing. His mind bore a burden and he kept thinking about this. He found pleasure in his atman. He took delight in his atman and arrived in Mithila. When he arrived at the gate, he was restrained by the gatekeepers. He waited there, free and devoted to meditation.
‘“Having obtained permission, he entered. He advanced along the royal road, frequented by prosperous people. Without any hesitation, he entered, desirous of meeting the king. But there too, the gatekeepers used harsh words to bar his entry. Like earlier, without any anger, Shuka waited. The heat and the travel had not distressed him, despite his suffering from hunger, thirst and exhaustion. He did not suffer from any misery, nor did the heat trouble him. Shuka waited there, like the midday sun. On seeing him there, one of the gatekeepers was filled with grief. He honoured him in the proper way, greeting him with hands joined in salutation. He escorted him to the second chamber in the king’s palace.1022 O son! Seated there, Shuka began to think about moksha. The immensely radiant one was indifferent as to whether a place was in the sun or in the shade. In a short while, the king’s minister arrived. Joining his hands in salutation, he escorted him to the third chamber in the king’s palace. The great inner quarters were there, the equal of Chaitraratha.1023 It was excellently divided into waterbodies used for pleasure. There were beautiful and flowering trees. The minister showed Shuka that supreme grove. He instructed that a seat should be given to him and departed. There were young and beautiful women there, attired in handsome garments. Their hips were excellent and their attire was wispy. They were adorned in ornaments made out of molten gold. They were skilled in conversation and accomplished in dancing and singing. They smiled before they spoke and their beauty was like that of apsaras. They were accomplished in all aspects of kama. They could discern signs and were skilled in everything. Fifty such excellent women, foremost among courtesans, surrounded him. One after another, they seized his feet and washed them, worshipping him. They satisfied him with excellent objects that were appropriate to the time and the place. O son! O descendant of the Bharata lineage! Once he had eaten, one after another, they led him and showed him the beautiful groves in the inner quarters. They sported, laughed and sang before Shuka. He was generous in his spirit and knew about the truth. However, all of them entertained him in this way. The one with the pure soul had been born from two sticks. His senses were under subjugation and his anger had been conquered. The performer of the three kinds of karma did not have the three kinds of doubt concerning these.1024 He was neither delighted, nor enraged. Those supreme women gave him a bed and a seat, decorated with jewels, excellent and supreme. They were strewn with spreads and cushions. Having washed his feet, Shuka performed his evening prayers. He sat down on the seat and began to think about his auspicious objective. In the first part of the night, he engaged in meditation there. As is proper, in the middle of the night, the lord ate and went to sleep. In a short while, he arose and performed the rites of ablution. Surrounded by those women, the intelligent one meditated. O descendant of the Bharata lineage! Following the rites, in this way, Krishna’s undecaying son spent the day and the night in the king’s household.”’
Chapter 1641(313)
‘Bhishma said, “O descendant of the Bharata lineage! Later, King Janaka, with all his ministers and with his priest at the forefront, came to the inner quarters. He brought an expensive seat and many kinds of jewels. Bearing those offerings on his head, he approached his preceptor’s son.1025 He gave him the expensive seat. It was decorated with many gems, was covered with spreads and cushions and was fortunate in every way.1026 With his own hands, the king received the seat from the priest. He gave it to Shuka, his preceptor’s son, and worshipped him. Krishna’s son was seated there and honoured, in accordance with the sacred texts. Water to wash the feet was offered first. A gift and a cow were given next. Following the prescribed rites and reciting the mantras, he accepted the honour. Having received the honours, the supreme among brahmanas worshipped Janaka. Taking the king’s permission, he accepted the cow. The immensely energetic one asked the king whether he was well and in good health. Shuka next asked about the welfare of the followers. Having taken his permission, the Indra among kings and his followers seated themselves. The generous king joined his hands in salutation and sat down on the ground. The king asked whether Vyasa’s son was well and healthy. The king then asked why he had come.
‘“Shuka said, ‘O fortunate one! My father said that you are accomplished in the meaning of the dharma of moksha. He said that he is the officiating priest to the famous King Janaka of Videha. If I had any doubts in my heart, he asked me to quickly go there. He said that you would sever my doubts about pravritti and nivritti. Instructed by my father, I have come here to ask you. You are the foremost among the upholders of dharma. Therefore, you should tell me. If a brahmana desires the objective of emancipation for himself, what are the tasks that he should undertake? What are the tasks required for emancipation? Is it knowledge or austerities?’
‘“Janaka replied, ‘From the time of birth, hear about the tasks a brahmana must und
ertake. O son! When the sacred thread ceremony is over, he must devote himself to the Vedas. O lord! He must devote himself to austerities, tending to his preceptor and brahmacharya. Without any malice, he must repay the debts to the gods and the ancestors. Having controlled himself, he must study the Vedas. Once this is over, he must take the preceptor’s permission, offer a dakshina, and return. Having returned, with his wife, he must dwell in the state of a householder. He must not go to anyone else.1027 He must be free from malice and must possess the household fire. Having obtained sons and grandsons, he must dwell in the ashrama of vanaprastha. Following the sacred texts, he must establish a fire there and affectionately attend to the guests. In the forest, a person who knows about dharma ignites another fire in his atman.1028 He is without the opposite pairs of sentiments. There is no attachment in his soul and he dwells in the ashrama that is devoted to the brahman.’
‘“Shuka asked, ‘If jnana and vijnana have been generated and if one can see the eternal in one’s heart, is it necessary to reside in the ashrama of the forest? I am asking you about this and you should tell me. O lord of men! Tell me the truth about the purport of the Vedas.’
‘“Janaka replied, ‘One cannot advance towards emancipation without jnana and vijnana. It has been said that one cannot obtain jnana without association with a preceptor. It has been said that jnana is the boat and the preceptor is the one who steers the boat. After having obtained knowledge, one has accomplished one’s objective. After having reached the shore, one can abandon both.1029 It has been said that the four ashramas of dharma and their codes of conduct were thought of earlier, to prevent the destruction of the worlds and the destruction of rites. In the course of progress, one performs many kinds of tasks. However, emancipation cannot be obtained in this world by performing good or bad deeds. By thinking about the reasons through many births in this cycle of existence, one can obtain a pure soul and attain emancipation even in the first ashrama. When one has obtained liberation in this way, the learned person can see the purpose behind everything. For someone who desires the supreme in this way, what is the purpose behind the other three ashramas? One must always discard the taints associated with rajas and tamas. Perceiving the atman in one’s atman,1030 one must adhere to the path of sattva. One must see one’s atman in all beings and all beings in one’s atman. However, one will not be attached, like an aquatic creature in the water. If one is free from the body in this way, one is liberated and beyond opposites. One obtains tranquility. Like a bird, one soars above the flood and obtains the infinite in this world. In ancient times, King Yayati sung a chant about this. Listen. O son! This is upheld by brahmanas who are accomplished in the sacred texts of moksha. “The radiance exists in the atman and not anywhere else.1031 Be attached to it. If one is extremely controlled in one’s consciousness, one is capable of seeing it oneself. Such a person is not frightened of others and others are not frightened of him. He does not desire or hate. He then obtains the brahman. In deeds, thoughts or words, he does not entertain wicked sentiments towards any creature. He then obtains the brahman. He engages himself in austerities. He discards the enticement of jealousy. He abandons desire and avarice. He then obtains the brahman. In words and sight, he does not cause injury to any creature. He is impartial and beyond opposites. He then obtains the brahman. He looks upon praise and censure equally. He is indifferent to gold and iron, joy and misery, cold and heat, good and evil, pleasant and unpleasant, birth and death. He then obtains the brahman.” A tortoise extends its limbs and then draws them back again. That is the way a mendicant restrains his senses and his mind. When a house is enveloped in darkness, one can see with the light of a lamp. In that way, using the lamp of intelligence, one is capable of seeing the atman. O supreme among intelligent ones! I can see that you are already aware of all of this. You also know the truth about everything else that there is to be known. O brahmana rishi! Through the favours of your preceptor and because of his teachings, you already know about all these subjects. O great sage! It is also because of his favours that this divine knowledge has manifested itself before me and I know all this. Your vijnana is superior to mine and your destination is superior to mine. Even if you do not realize it, your prosperity is superior to mine. Though that vijana has been generated in you, you are not aware of its existence, perhaps because of doubts associated with a young age, perhaps because of fear that you might not obtain emancipation. Through my pure conduct, I may have been able to sever the doubts. With the bonds of the heart loosened, you will obtain the objective. The vijnana has already been generated in you. You are firm in your intelligence and without avarice. O brahmana! However, without the appropriate conduct, one cannot obtain the supreme. There is no joy or misery in you. In particular, there is no greed. You are not interested in dancing and singing. No attachment was generated in you. You are not bound down by relatives. You are not terrified of things that lead to fear. O immensely fortunate one! I can see that you regard a lump of earth or iron and gold as the same. I and other learned ones can see that you are established on the supreme path, which is without decay and eternal. O brahmana! All the fruits of the objective of moksha exist in you. O brahmana! What else do you wish to ask me?’”’
Chapter 1642(314)
‘Bhisma said, “Hearing these words, the one with the cleansed soul became firm in his resolution. He based his atman on the atman and saw the atman in his atman. He was happy and tranquil at having accomplished his objective. Silently, with the speed of the wind, he headed towards the northern direction, towards the cold mountains. At this time, devarshi Narada wished to see the Himalayas, inhabited by siddhas and charanas. It was populated by a large number of apsaras and reverberated with the sound of singing. There were large numbers of kinnaras and bees. There were diver-birds, wagtails and wonderful pheasants. There were colourful peacocks, calling in hundreds of tones. There were collections of swans and cheerful cuckoos. Garuda, the king of birds, always went there. To ensure the welfare of the worlds, the four guardians of the worlds, the gods and large numbers of rishis always gathered there. For the sake of a son, the great-souled Vishnu tormented himself with austerities there.
‘“In his childhood, it was there that Kumara hurled his spear down on the ground, disrespecting the three worlds and the residents of heaven. Having flung it down, Skanda spoke these words to the universe. ‘Is there anyone superior to me? Is there anyone who loves brahmanas more? Is there a second valiant Brahmanya1032 in the three worlds? If there is any such person, let him raise this spear, or make it tremble.’ On hearing this, the worlds were distressed and wondered who would be the saviour. The large number of gods were frightened that he wished to become Indra. The illustrious Vishnu saw that the asuras and the rakshasas were also agitated. He began to think, ‘What is the best thing to be done under the circumstances?’ He could not afford to tolerate and ignore the act of flinging down by Pavaki.1033 The one with the pure soul laughed at the blazing spear. Purushottama grasped it in his left hand and it began to tremble. The powerful Vishnu made the spear tremble in this way. The earth, will all its mountains, forests and groves, began to shake. Although he could have uprooted the spear, he only made it tremble a little. In this way, the lord Vishnu preserved Skandaraja’s pride. Having made it tremble, the illustrious one spoke to Prahlada. ‘Behold Kumara’s valour. No one else is capable of acting in this way.’ Unable to tolerate these words, he1034 determined to uproot the spear. He grasped it, but could not make it tremble. Uttering a loud roar, he fell down on the summit of the mountain, unconscious. Hiranyakashipu’s son was numbed and fell down on the ground.
‘“O son! The one with the bull on his banner1035 always goes to the northern slopes of that king among mountains and torments himself with austerities there. The hermitage there is surrounded by a blazing fire and is extremely difficult to approach. It is known as Adityabandhana and a person with an unclean soul cannot approach it. It is surrounded by a blazing fire that extends for ten yojanas.1036 The
valiant and illustrious Pavaka is himself established there. He removes all impediments for the intelligent Mahadeva. Mahadeva was firm in his vows. There, he stood on a single foot for one thousand divine years, thereby tormenting the gods.
‘“On the slopes of those mountains, Vyasa, Parashara’s immensely ascetic son, taught the Vedas. The great ascetic instructed his disciples—the immensely fortunate Sumantu, Vaishampayana, the immensely wise Jaimini and the ascetic Paila. The great ascetic, Vyasa, was surrounded by these disciples. At that sacred hermitage, the supreme father saw that the one who had been born from the sticks1037 was approaching, pure in his soul and like the sun in the sky. Vyasa saw that his son was approaching, like a fire scattering flames on every side. He was like the sun in his resplendence. The great-souled one was united with yoga and did not seem to touch the trees, the mountains, or the uneven terrain. He was like an arrow that had been released from a bow. The son of the two sticks approached his father and grasped his feet. Following the rites, the great sage welcomed him. Cheerful in his mind, Shuka informed his father about his conversation with King Janaka. He told him everything. With his son, the great sage, Parashara’s son, Vyasa, continued to dwell on the slopes of the Himalayas, instructing his disciples. They were accomplished in studying the Vedas and tranquil in their souls, having conquered their senses. Those ascetics had obtained the benefits from the Vedas and the Vedangas.
‘“On one occasion, Vyasa was surrounded by them. The disciples joined their hands in salutation and spoke to their preceptor. ‘We have obtained great benefits and our fame has increased. However, through the favours of our preceptor, there is one thing that we still desire.’ On hearing their words, the brahmana rishi replied, ‘Tell me what you wish for. I will act so as to bring you pleasure.’ On hearing their preceptor’s words, the disciples were cheerful in their minds. They joined their hands in salutation and again bowed their heads down before their preceptor. O king! Together, they spoke these supreme words. ‘O supreme among sages! If our preceptor is pleased, we have been blessed. O maharshi! All of us desire that you should grant us a boon. Through your favours, other than us, let no sixth person become famous.1038 The four of us are your disciples and the preceptor’s son is the fifth. We desire the boon that the Vedas may only be established in us.’ Vyasa knew about the true purport of the Vedas. On hearing the words of his disciples, Parashara’s intelligent son thought about welfare in the world hereafter. The one with dharma in his soul spoke these words, which were full of beneficial dharma, to his disciples. ‘They must always be given to a brahmana who is devoted to the brahman, one who certainly wishes to dwell in Brahma’s world. May you multiply and spread the undecaying words of the Vedas. They should not be given to someone who has not become a disciple, nor to a person who is without vows and has not cleansed his soul. These should be known as the true qualities of someone who becomes a disciple. Without testing for character, the knowledge should never be given. Pure gold is tested by heating, cutting and rubbing. In that way, a disciple’s birth and qualities must be tested. Do not employ a disciple in a task that should not be undertaken, or where there is great danger. The fruits of knowledge are proportional to intelligence and studying. Let all the difficulties be overcome. Let everyone see what is fortunate. You are accomplished to teach the four varnas, with brahmanas at the forefront. In studying the Vedas, these are said to be the great tasks that must be observed. To praise the gods, Svayambhu created the Vedas. If a person is ignorant and deluded and is jealous of brahmanas, disrespecting a brahmana who is accomplished in the Vedas, there is no doubt that he will be overcome. If a person speaks about this without following dharma, or if a person asks about this without following dharma, there will be no affection between them.1039 Instead, there will be hatred. I have thus told you everything about the rites to be followed in the course of studying. Bear these in your hearts and bring welfare to your disciples.’”’