by Bibek Debroy
Chapter 1645(317)
‘“Narada said, ‘There are sacred texts that dispel sorrow and destroy all grief. They lead to tranquility and are auspicious. If one listens to them, one obtains intelligence and attains happiness. From one day to another, there are thousands of reasons for sorrow and hundreds of reasons for fear. They pervade a foolish person, but not one who is learned. Therefore, for the sake of destroying the undesirable, listen to the history. If one follows their instructions, one obtains the intelligence that destroys sorrow. Through association with the disagreeable and lack of association with the agreeable, men of limited intelligence suffer from mental grief. When things belong to the past, one should not think about their qualities. By not having bonds of attachment with what is in the past, one can be emancipated. Whenever there is attachment, one should look for evils in it. If one sees the undesirable in such bonds, one is quickly separated from them. If a person sorrows over the past, he has no artha, dharma or fame. Thinking about their absence does not make them return. Creatures obtain some qualities and are also separated from them. All of these, and not just one, are reasons for grief. If a person grieves over the past, over something that is dead or destroyed, he piles misery on misery and doubles the grief. On seeing the progress of the worlds, intelligent people do not shed tears. Those who do not shed tears are the ones who see everything properly. A calamity may lead to physical or mental grief and even if one makes the best of efforts, one may be incapable of doing anything about it. Then, one should not think about it. Not thinking about it is the medicine for grief. Thoughts do not dispel it, but make it increase. Mental grief is destroyed through wisdom, physical through medication. Such is the capacity of learning and one must not behave like a child. Youth, beauty, life, stores of possessions, health and dwelling with loved ones are temporary. A learned person does not desire them. One should not sorrow alone over a calamity that has affected the entire country. Instead of grieving, if one perceives a way, one should act so as to counter it. In life, there is no doubt that there are many more reasons for misery than for joy. There is delusion over the fondness for satisfying the objects of the senses. Death is regarded as unpleasant. A man who casts aside both unhappiness and happiness obtains the brahman, and learned people do not sorrow over the end that he has obtained. There is misery in abandoning riches. But there is no happiness in protecting it. There is misery in obtaining it. Therefore, if there are no riches left, one should not think about it. Specific kinds of men obtain different types of riches. However, they are discontented and meet destruction. Learned people are content. All stores are destroyed. Anything that goes up, falls down. Association ends in disassociation. Life ends in death. There is no end to thirst. Contentment is supreme happiness. Therefore, learned people look upon contentment as the greatest prosperity. One’s lifespan passes in an instant. It does not tarry. When one’s own body is transitory, there is nothing that one can think of as permanent. Those who think about the nature of beings realize that everything is covered in darkness. They do not sorrow over those who have departed, but look towards the supreme objective. If a person is not satisfied with objects of desire and thinks that they are insufficient, death seizes him and departs, like a tiger grasping an animal. Therefore, one should seek means to be freed from misery. Even if one confronts a hardship, one should not sorrow. Even if one possesses a little riches, once one has enjoyed sound, touch, form, scent and taste, there is nothing further to tie one down.1069 Before a creature was united with these, there was no misery and all was well. Consequently, a separation from these results in the natural state and there is nothing to grieve about. Fortitude must be used to control the penis and the stomach, the eyes to control the hands and feet. The mind should be used to control the eyes and the ears and knowledge used to control the mind and speech. If a person controls affection towards those who are superior and inferior and conducts himself in accordance with humility, such a person is learned and happy. A person who is devoted to adhyatma, is seated,1070 is indifferent, without desire and depends only on the atman, is happy.’”’
Chapter 1646(318)1071
‘“Narada said, ‘When happiness and misery appear and disappear, they cannot be countered through wisdom, good policy or enterprise. Established in one’s own nature, one must make efforts not to suffer from lassitude. A person who loves his atman saves himself from old age, death and disease. Physical and mental diseases afflict the body, like sharp-pointed arrows that have been released from the bows of firm archers. A person who is frightened and desires to remain alive, wishing to be free from the afflictions, is rendered incapable. His body is afflicted and he is destroyed. Through nights and days, the lifespan of a mortal creature is continuously running, like the flowing current in a river, which does not retreat. Shuklapaksha and krishnapaksha incessantly progress. Without tarrying for an instant, they decay mortal creatures who have been born. The sun is without decay, but continuously rises and sets. The happiness and unhappiness of creatures is like that and is subject to decay. While he is concerned with what he has not seen earlier and what he has not obtained earlier, the desirable and undesirable aspects of a man set and depart like the night. Had a man not been dependent on the consequences of his earlier deeds, he would have obtained whatever he wished for and all his desires would have been satisfied. There are men who are controlled, accomplished and intelligent. However, if such virtuous people have not performed their own tasks,1072 they are seen to be unsuccessful. There are others who are foolish, devoid of qualities and the worst among men. But because they possess the benedictions, they are seen to obtain everything that they desire.1073 There are other creatures who are always ready to indulge in violence. Though they deceive the worlds, they age in happiness. There is someone who doesn’t exert at all, but obtains prosperity. There is another one who undertakes all the tasks, but does not get what he should. Do you think that this is due to a transgression in a man’s nature? The semen that is generated somewhere, goes somewhere else. Even when it has been placed inside a vagina, there may or may not be conception. It is then like the flower of a mango and it is as if there was abstinence. There are some who desire a son and wish for offspring. They are potent and make efforts, but no embryo results. There may be another brahmana who wishes to avoid embryos, like a venomous serpent. But he has a son with a long lifespan. Without a life after death, how could he have become a father? There are those who are miserable and desire sons. They satisfy the gods and perform austerities. After being borne for ten months, a son who is the worst of the lineage is born. There are others who obtain auspicious and extensive stores of riches and grain stored by their fathers and only enjoy them. When two people approach each other in an act of sexual intercourse, the vagina is invaded and an embryo results. When the body decays, the wind of life leaves and enters another body. When a creature’s life is destroyed, the flesh and phlegm are rendered immobile. When the next body is burnt, movement and lack of movement pass on to a further body. This ends in destruction. And there is an end in a further destruction. This is like boats moving back and forth.1074 Through sexual intercourse, an unconscious drop of semen is deposited in the womb. What do you see? Through whose efforts does that embryo become alive? Inside the stomach, why is that embryo not digested? Inside the womb, there is a natural progression of urine and excrement. It1075 cannot do anything about whether it is retained or discharged. It is not independent. Some foetuses suffer a miscarriage, others are born. There are some that are destroyed as soon as they are born. When there is union with the vagina, semen is released. Sometimes, an offspring results. In due course, that offspring is also submerged in intercourse. Among the hundreds who are born, some survive till seven or ten years of age. Some die and do not survive to be one hundred years old. There is no doubt that when men are assailed by disease, they are unable to get up. They are crushed, like small animals by predatory beasts. They are devoured by disease and spend a great deal of riches. But even then, despite t
he best efforts of physicians, the pain is not reduced. The physicians may be skilled. They may be accomplished in the use of large numbers of herbs. However, they are themselves afflicted by disease, like animals by hunters. They may drink astringent concoctions and diverse kinds of clarified butter. But they are seen to be crushed by old age, like serpents by stronger serpents. When animals and birds suffer from disease, who on earth treats them? In general, among predatory beasts and poor people, there are rarely those who are afflicted. There may be fiercely energetic kings. Even they are attacked by terrible diseases that are extremely difficult to withstand, like animals by stronger animals. Overcome by confusion and sorrow, people shriek. They are suddenly flung into a current and borne away by something that is stronger. Those with bodies can’t counter what is natural—through riches, kingdoms or fierce austerities. Otherwise, no one would have died or become old. Everyone would have obtained everything that he desired. No one would have seen anything unpleasant and all and the fruits would have been obtained. Every person wishes to rise upwards. They try their utmost. But it doesn’t work out that way. Even people who are not distracted by deceit and are brave without being cruel, become insolent and intoxicated because of riches and drunk and maddened with liquor. For some, hardships disappear even before they have seen them. There are others who are searching, but do not obtain anything. A great difference is seen between fruits and the undertaking of acts. There are some who bear palanquins. Others ride on those palanquins. Everyone desires prosperity. But only some have chariots advancing in front of them. There are men with hundreds of wives and there are hundreds of widowed women. There is conflict and pleasure in creatures and hundreds of men face these. Therefore, look only towards the hereafter and do not get confused. Cast aside both dharma and adharma. Abandon both truth and falsehood. Having abandoned both truth and falsehood, cast aside everything that must be cast aside. O supreme among rishis! I have told you about a supreme secret. Using this, the gods abandoned the mortal world and went to heaven.’”
‘Bhishma said, “Hearing Narada’s words, the extremely intelligent Shuka patiently thought about this in his mind, but could not arrive at a conclusion. ‘Sons and wives lead to great hardship. Knowledge requires great effort. What is the eternal spot that is free from hardship and leads to greatness?’ Having thought about this for some time, he made up his mind to follow the atman. He knew about supreme dharma and the supreme and beneficial end. ‘How can I be unattached and go to that supreme objective? From there, there will no return and birth in this ocean of life. I desire that supreme state, so that I do not have to return again. I have determined in my mind that I will cast aside all attachment and strive towards that end. I will go to the place where the atman will find peace. I will establish myself in the eternal there and there will be no decay and destruction. Without yoga, I cannot obtain that supreme objective. Deeds cannot lead to that unattached state of liberation. Therefore, I will resort to yoga and cast aside this body, which is like a house. I will become a wind and enter the mass of energy in the rays of the sun. Having gone there, there is no decay, unlike the moon and the large number of gods, who tremble and fall down on the ground, ascending again when they have acquired merit. The moon always wanes and waxes again. The sun heats the world with its rays. It receives all the energy and the solar disc never decays. Therefore, going to the sun’s blazing energy appeals to me. I will dwell there, without being assailed, without attachment and based on my inner atman. I will cast my body into the sun’s residence. With the rishis, I will go to the sun’s energy, which is extremely difficult to withstand. I am seeking the permission of the trees, the elephants, the mountains, the earth, the directions, the firmament, gods, danavas, gandharvas, pishachas, serpents and all the creatures in the world. There is no doubt that I will enter there. Let all the gods and the rishis behold the power of my yoga.’ Narada, the rishi who was famous in the worlds, gave him permission. Having obtained his permission, he went to his father. Having greeted the great-souled sage and rishi, Dvaipayana, Shuka circumambulated him. He then asked the sage Krishna’s permission. On hearing the words of the rishi Shuka, the great-souled one was delighted and said, ‘O son! Stay here today, so that my eyes are gratified at the sight of you.’ Shuka had become indifferent, without affection and free from all attachment. Having thought about moksha, he had made up his mind to go. Leaving his father, the supreme among brahmanas went away.”’1076
Chapter 1647(319)
‘Bhishma said, “O descendant of the Bharata lineage! Vyasa’s son ascended the slope of the mountain. He sought out a flat spot that was devoid of grass and sat down there. Following the sacred texts, the great sage, accomplished in yoga, progressively held his atman in different parts of the body, beginning with the feet.1077 A short time after the sun had risen, the learned one sat facing the east, humbly drawing in his hands and feet. There weren’t any flocks of birds there, nothing to see and nothing to hear. Vyasa’s intelligent son embarked on yoga there. Delinked from all attachments, he saw his atman there. On seeing the sun, Shuka laughed. To realize the path of moksha, he again resorted to yoga. The great lord of yoga overcame all limits of the sky.1078 He circumambulated devarshi Narada and told the supreme rishi that he had resorted to yoga. ‘O one rich in austerities! May you be fortunate. I have seen the path that I should resort to. O immensely radiant one! With your favours, I will go to that beneficial objective.’ Having obtained Narada’s permission, Dvaipayana’s son saluted him.
‘“He again resorted to yoga and entered the sky. He arose from the slopes of Kailasa and ascended into the sky. Vyasa’s handsome son had made up his mind and travelled through the firmament. As he arose, the best among brahmanas looked like Vinata’s resplendent son.1079 He possessed the speed of the thought and the wind and all the creatures saw him. Along that divine path, the lord’s complexion was like that of the fire or the sun. He thought about the progress of all the three worlds. He proceeded without any fear, single-minded in his attention. All the creatures, mobile and immobile, saw him. As is proper, they worshipped him, according to their capacity. The residents of heaven showered down celestial flowers. All the gandharvas and the large number of apsaras were astounded on seeing him. The rishis and the Siddhas were also extremely surprised. ‘Who is this who has obtained success through his austerities and is travelling through the sky? His body is downwards and his face is upwards. He is looking at everything with tranquility.’ The supremely patient one, famous in the three worlds, turned his face towards the east and looked at the sun. He seemed to fill the entire sky with his sound. On seeing him swiftly advance, all the large numbers of apsaras were frightened in their minds. O king! They were filled with great wonder. There were Panchachuda1080 and the others and their eyes dilated widely. ‘Who is this divinity who has attained such a supreme end? There is no doubt that he has been emancipated and is without desire. That is the reason he has been able to come here.’ Passing beyond them, he went to Mount Malaya, always frequented by Urvashi and Purvachitti.1081 At the sight of the brahmana rishi’s son, they too were filled with great wonder. ‘Behold. This brahmana has used his intelligence and has studied the Vedas. Like the moon, in a short while, he will traverse through the sky. It is through serving his father that he has obtained this supreme success. He is devoted to his father. He is firm in his austerities. He is a son who is loved by his father. Why has his father not paid attention? Why has he allowed him to go?’ Shuka was supremely devoted to dharma. When he heard Urvashi’s words and the purport of those words penetrated his mind, he looked towards all the directions. He glanced at the firmament, the earth, with its mountains, forests and groves, and the lakes and rivers. All the gods also looked towards him. They joined their hands in salutation and showed great reverence towards Dvaipayana’s son. Shuka, supremely knowledgable about dharma, spoke these words. ‘My father may follow me and call out my name. In that event, all of you control yourselves and reply to him. Since all of you bear affec
tion towards me, please speak those words for my sake.’ On hearing Shuka’s words, all the directions, the forests, the groves, the oceans, the rivers and the mountains answered in every direction, ‘O brahmana! It shall be as you instruct. When the rishi speaks words to us, we will loudly reply in that way.’”’
Chapter 1648(320)
‘Bhishma said, “Having spoken these words, the greatly ascetic brahmana rishi, Shuka, established himself in that success and cast away the four kinds of creatures.1082 He cast aside the eight kinds of tamas and discarded the five kinds of rajas.1083 The intelligent one also abandoned sattva and this was extraordinary. In that state, he was always without any qualities and was divested of all signs. He was like a blazing fire without any smoke and established himself in the brahman. Meteors showered down. The directions were aflame. The earth trembled. At that time, all these manifestations were extraordinary. Trees released their branches and mountains their summits. There were loud sounds, as if the Himalaya mountains were being shattered. The one with the thousand rays1084 was no longer radiant. The fire did not blaze. The ponds, rivers and oceans were agitated. Vasava showered down water that was tasty and fragrant. Winds began to blow, with auspicious and divine scents. He saw two divine and unmatched peaks, rising from the Himalayas and Meru. They were sacred and close to each other. One was white, the other was yellow. One was made of silver, the other was made of gold. O descendant of the Bharata lineage! Each was one hundred yojanas in expanse, both in height and in breadth. As he headed towards the northern direction, he saw these beautiful peaks. Without any fear in his mind, Shuka descended on them. At this, the two mountain peaks were cleft into two. O great king! That sight was extraordinary. The mountain peaks suddenly withdrew. Those supreme among mountains were unable to impede his progress. All the residents of heaven created a great roar in heaven. And so did the gandharvas and the rishis who resided in the mountains. O descendant of the Bharata lineage! At the sight of Shuka dividing the peaks and proceeding, roars of ‘Wonderful! Wonderful!’ arose everywhere. He was worshipped by the gods, the gandharvas, the rishis, the large numbers of yakshas and rakshasas and innumerable vidyadharas. In every direction, the firmament was strewn with celestial flowers. O great king! This is what happened when Shuka descended. As Shuka, with dharma in his soul, travelled above, he saw groves with flowering tree, and the beautiful Mandakini flowed through that region. Large numbers of apsaras were engaged in bathing there. Their bodies were naked and without garments. Because Shuka was without a form, they were not ashamed of their nudity.