59 - The dialogue between Shuka and Janaka

This chapter consists of ch. 326 and of a few more verses from ch. 327 of the Mbh. Shanti.

Sanandana continued: 

1-3a. The next morning, O excellent Brahmana, with the family priest at the head (of the procession), the king accompanied by his ministers and all the members of his harem, approached the preceptor's son (Shuka). He carried the articles of worship (arghya) on his head and took with him a highly valuable seat bedecked with all kinds of precious stones. He offered that extremely suitable seat to Shuka, the son of his preceptor. 

3b-4a. When Shuka, the son of Krishna- (Dvaipayana Vyāsa) occupied the seat, the king worshipped him according to the prescribed rites. At first he offered him water to wash his feet. He then presented him a cow along with articles of worship. 

4b-5a. The excellent Brahmana accepted the worship offered in accompaniment of the prescribed Mantras. The highly resplendent ascetic enquired after king's unfailing welfare and prosperity. 

5b-6a. The noble-minded monarch with his entourage of noble men and officers duly reported about his welfare to the son of his preceptor. With his permission, he sat on the ground. 

6b-7a. Conversant with etiquettes and proper procedure as he was, the king enquired of Shuka, the son of Vyāsa after his welfare and asked him the object of his visit. 

Shuka replied: 

7b-8. Prosperity be unto you! My father has informed me that "the King of Videhas known all over the world as Janaka, is my first¹ (disciple?), is well-versed in the virtuous path leading to Moksha, you therefore go to him quickly. If you have any doubt in your heart regarding the religion of Pravrutti sacrifices and such other ritualistic matter) or about the religious path of renunciation (Nivrutti), he will definitely dispel them all." 

1. NP reads adyah 'first' but the substantive qualified by it being absent I proposed disciple". But Mbh. ibid 10b reads yajyah i.e., for whom we perform sacrifices' four Yajamana.

9. At the command of my father, I have therefore, come here to you to discuss with you (these matters). Hence, it behoves you, O foremost among the upholders of dharma to instruct me precisely. 

10. What should be done by a Brahmana here? What is the essence of those religious duties which are conducive to Liberation? How is the Liberation (from Samsara) to be achieved? Is it obtainable by (spiritual) knowledge or by penance? 

Janaka replied: 

11. Listen to me, dear child, what are the duties of a Brahmana since his birth. After the investiture of the sacred thread, he should devote himself to the study of the Vedas. 

12. By performing penance, services to his preceptor and observance of celibacy and by remaining devoid of greed and jealousy, he should do his duties to Devas and Pitrus. 

13. Having studied the Vedas regularly and controlled his senses, and after paying off the tuition-fee of his preceptor, and after taking the permission of his teacher he should formally conclude his stage of religious studentship (by performance of Samavartana ceremony). 

14. After completion of the Samavartana, he should betake himself to the householder's stage of life. (After marriage) he should live in the company of his spouse, devoid of malice and jealousy, and he should duly and continuously maintain domestic (sacrificial) fire.²

2. For ahitågnir anadrute of the NP. Mbh. (ibid) v. 17 reads ahitagnis tathaiva cha.

15. After procreating sons and grandsons, he should retire as a hermit to a forest and continue to worship the same (domestic) sacrificial fires and receive lovingly guests with due hospitality. 

16. Thereafter, the knower of Dharma should establish all sacrificial) fires within his soul and rising above the pair of opposites, and banishing all passionate attachment from his soul, he should pass his life in the stage of life called Brahmashrama (or Sannyasa). 

Shuka enquired: 

17. (It may be true that) when perfect spiritual knowledge dawns and the eternal entity (the Brahman) is realised directly, Moksha) is automatically attained). But they say that attainment of (true spiritual) knowledge is not possible without direct association with and personal stay with the spiritual preceptor. 

18. Is it necessary for a person to go through the three stages of life (student hood, the life of a householder and that of a forest-hermit)? This is what I ask you. It behoves you to explain this. Janaka explained: 

19. Attainment of Liberation from Samsara is not possible till one accomplishes knowledge (understanding the nature of Brahman etc, theoretically from the scriptural studies) and the true conception of Reality. But the knowledge (or the nature of Brahman) is not possible without association with the spiritual) preceptor.³ 

3. vide. 'naishå tarkena matirăpaneya' etc.--Katha. 12. 9. tad vijñānārtham så gurum evåbhigachchet-Mundaka I. 2. 12.

20. The preceptor is the pilot or helmsman, while spiritual knowledge is the boat. After attaining knowledge and crossing the ocean of Samsara, one may abandon both. 

21. In order to prevent the annihilation of worlds and for forestalling the destruction of acts (on which the existence of the world depends), a person performs both auspicious and in auspicious deeds. It is only after that, that the Liberation is achieved. 

22. When through performance of penanee) one becomes perfectly purified in one's soul, by means of purificatory causes⁴ in the course of many births in the world, he attains Liberation from Samsara even in the first (Brahmacharya) stage of life. 

4. Mbh. (ibid) v. 26a reads bhävitaih karanaih instead of Karanaih of the NP. The Mbh. verse means through penance performed in many births, a man is able to have pure, cleansed sense-organs (of which mind is the eleventh one) and the soul" etc.

23. What paramount desirable object is to be achieved by going through the three stages of life by a person who has attained Liberation from Samsara, or by a learned person who has seen the Reality. 

24. One should always cast-off defects or faults caused by the attributes Rajas and Tamas. Adhering to the path characterised by Sattva, he should behold the Supreme soul, by means of (or within his own individual soul. 

25. Realizing his own soul in all created beings and beholding all creatures within his soul, he should behave (without being attached to anything in the Samsara) like an aquatic animal which does not become we though moving through waters. 

26.Transcending the pairs of opposite attributes and associated with auspiciousness, he becomes completely liberated (from Samsara) after casting off the physical body and attains Infinity in the next world like a bird, soaring up high in the sky above (the currents of) the wind. 

27. In this context, listen to the Gathas sung in ancient times by King Yayati. They are remembered in their hearts by all twice-borns who are experts in the philosophy of Liberation. 

28. The resplendent lustre (i.e., the Supreme soul) is in one's soul. It is a jewels⁵ there itself. It is possible to be observed by oneself, but only with concentrated mind. 

5. NP reads ratnam tattraiva chaiva tat but Mbh. (ibid) v. 32 reads sarva-jantushu tat samam/ 'It (the soul) exists in all beings.’

29. He who behaves in such a way that others are not afraid of him and when a person is not inspired with fear at the sight of another person, he who neither covets nor hates anything, attains to the Brahman. 

30-31. When a person does not entertain evil thoughts about any of the living beings, when one abides by the path of virtue (or religious duty) called Chaturashrama Dharma (A Dharma constituted of four stages of life) which has been practised by one's ancestors, when according to the serial order of these Ashramas (stages of life) he performs (for many births) good actions physically, mentally and verbally, he attains (realizes) the Brahman. 

32. If a person, eschewing malice that deludes people and having cast off passion and greed (from the mind), unites his soul with penance, he attains the state of being one with) Brahman. 

33. When one is equally disposed to all beings whether visible or audible, and supersedes the reactions at naturally opposite pairs (like pleasure and pain), one gets to the Brahman. 

34-35. When one looks upon with an equal eye (without feeling attraction of repulsion), to naturally opposite pairs (Dvandvas) like praise and blame, a piece of gold and iron, pleasure and pain, cold and heat, attainment of worldly prosperity and adversity, pleasing and displeasing, life and death then one attains to the Brahman. 

36. Just as a tortoise spreads out its limbs and withdraws again (within itself), in the same way, the sense-organs are to be restrained by the recluse through his mind. 

37. Just as one's place of residence plunged in darkness is seen with the light emanating from) a lamp, in the same manner it is possible to visualize the Atman with the brilliant light of intelligence. 

38. I, however, can clearly see that you are endowed with all these (within you), o prominent one among the intelligents. If there be anything else to be known, your worship will know it fundamentally (and correctly). 

39. O Brahmanical sage, you are already famous as one who have transcended (lit. gone to the other end of) worldly objects of sense through the grace of your spiritual preceptor as well as through your personal discipline (i.e., disciplined way of life). 

40. It is through the grace of that great sage that the refulgent divine knowledge has revealed itself to you. You are known to me on account of that (spiritual knowledge). 

41. Your knowledge about Moksha is more profound; your understanding is deeper; your spiritual glory is so immense that you don't realize it yourself. 

42. Maybe due to immaturity or due to doubts or fears caused by delusion, some people do not attain that spiritual goal (Moksha) even though knowledge leading to Moksha is dawned in them. 

43. When all the doubts have been dispelled by persons like me, they, by dint of their pure determined efforts, cut the knots (of doubt) in their heart and do not fall a victim to distress (i.e., are not distressed). 

44. Your honour is a person in whom perfect knowledge has been generated and is steady in intellect and are free from covetousness. One, however, cannot attain that goal (of Moksha) without determined efforts. 

45. You entertain no differentiation between pleasure and pain and attach no importance to objects of senses. You have no curiosity and attraction for dancing and music. Nor does any passion overpower you. 

46. You feel no bonds to your kinsmen. You are not inspired with fear at fearful objects. I find that to you censure and praise are all equal. 

47. I see that you are a person among other wise persons who have taken to the highest imperishable path devoid of ailments. 

48. O Brahmana you are already existing in that state (called Moksha) which is the fruit attained by a Brahmana and it is not a particular region. What else do you want to ask me about?" 

Sanandana said: 

49.* Having heard this exhortation (of Janaka), Shuka who was self-controlled and had determined (to see the Atman), began to abide in his soul mentally (by withdrawing himself from worldly objects) and he realized the (Universal) soul with in his individual Atman. 

*vide Mbh. Shanti 327.1 and 2.

50-51a. Having accomplished his object, he was filled with bliss and (mental) tranquillity. He silently proceeded to the north. On reaching the Shaishira (the Himalaya) mountain, he espied Vyāsa, the son of Parashara who was teaching his disciples like Paila and others, the compilations of the Vedas. 

51b-52. Shuka (the sage born of Arani) of extremely pure mind (soul) and brilliant like the sun-god, respectfully clasped his father's feet and felt delighted at heart. The noble-minded Shuka reported everything to his father. 

53-54. Having heard the dialogue between Shuka and king Janaka on the means of getting Moksha (liberation from Samsara), Vyāsa, the author (arranger) of the Vedas, embraced his son with a heart full of ecstatic delight and seated him by his side. 

55. Thereafter, the Brahmanas like Paila and others completed their course of Vedic study under Vyasa. They came down to the earth from the mountain-summit and engaged themselves in teaching the Vedas and performing sacrifices.