62 - The exposition of Moksha-dharma

Suta said:

1.    On hearing these words, the holy sage Narada asked the Brahmanical sage once again about Shuka's departure.

Narada said: 

2. O holy lord, everything has been recounted by you with a very sympathetic heart. On hearing it, my mind has attained the most perfect quiescence. 

3. O great sage, impart again unto me the philosophy of liberation. The thirst is never quenched by the ocean of the attributes of Krishna. 

4. In what region do those persons who are liberated from Samsara and who are expert in the philosophy of Moksha, abide? This is my great doubt. 

5a. O highly fortunate one! Do dispel that doubt as there is no other person (superior to you) amongst the knowers (of Moksha-Shastra).

Sanandana said: 

5b-6a. In accordance with the injunctions laid down in the Shastras, Shuka who was conversant with Krama-Yoga (the order of the successive process of Yoga) fixed his soul (performed Dharana) in due course from his feet (upwards). 

6b-7a. When it dawned (lit. the world became lighted with the light of the sun before its rise) that learned sage Shuka sat with his face eastward with his hands properly folded in an attitude of humility. 

7b-8a. The place wherein the son of Vyasa started to proceed by the path of Yoga was free from any flock of birds or sounds or any disturbing sight. 

8b-9a. He then beheld his own soul liberated from all bonds of attachment. When he saw the (disc of the) sun, he gave out a loud laughter (in ecstasy). 

9b-10. With a view to attain the path of liberation, he again set himself up for Yoga. Becoming the master of the great yoga, he transcended the sky (or the element called the sky or space). The glorious son of Vyasa became definitely the traverser of the path in the sky. 

11. All beings gazed (agape) at the incessantly speeding prominent-most Brahmana with the effulgence of Garuda traversing through the sky with the velocity of the wind or the speed of the mind. 

12. According to their ability and with due formalities they worshipped him. The residents of heavens rained showers of heavenly flowers on him. 

13. All the bevies of celestial damsels and tribes of Gandharvas became filled with amazement at his sight. The sages as well as the Siddhas (or sages who have mastered Siddhis) were wonderstruck as to who was the person who had attained such a Siddhi. 

14. Then that highly resplendent Shuka, being full of (spiritual) joy told those sages his name, O Narada. 

15.    “If my father follows after me crying out “O Shuka”, you should respond to him (promptly and) with attention. 

16. When he was assured by them positively in the matter, he gave up the four worlds. * He then shed off the eight varieties of the attribute Tamas and five kinds of the attribute Rajas (which tempts men to five kinds of objects of senses.)

*Mbh Santi ch. 333.1 records the v. 1. Yogan which NK. explains as (1) Vitarka (2) Vichara (3) Ananda (4) Asmita. 

17. Thereafter, the intelligent Shuka cast off the attribute Sattva and it was a wonderful miracle. Shuka settled in himself that eternal position, devoid of attributes where the Linga was being worshipped. 

18-19 He then (espied) two unparalleled peaks similar to the mountains Himalayas and Meru, ** in close contacts. They were made of gold and silver and hence were yellow and white in colour. Those auspicious peaks were a hundred Yojanas in height. With a fearless heart Shuka alighted there.

**vide v. 27 p. 909. 

20. Though the peaks were very closely united, they were seen suddenly torn asunder into two (at Shuka's impact). It was such a wonderful miracle, O excellent Brahmana.  

21. Thereafter, he suddenly broke through* and soared away from the two peaks of the mountain and that excellent mountain could not obstruct his passage.

*See v. 27 below. 

22. Coursing from above, the pious-souled Shuka beheld the river ** Mandakini (the 5th stage in the spiritual progress in the (Vayu-Vidya-NK) and a forest full of blossoming trees.

**In the Mbh. (ibid) ch. 333.17 this is the adj. of Mandakini. In view of the next verse, the Mbh. is correct though I have followed the NP. 

23. In the waters of the Mandakini, a bevy of celestial damsels were indulging in sports while bathing. Those naked ladies of good form saw the formless sage. 

24. Knowing that Shuka was traversing towards Brahma) the father, overwhelmed with affection followed him closely from behind taking to that excellent course. 

25. But Shuka directed his course far above the aerial region of the wind (i.e. above the sutratman-NK) and having thus shown his Yogic prowess, became all-pervading (identical with the Brahman). 

26. Vyasa, the performer of a great, austere penance, adopted the path of Yoga and within the twinkling of the eye reached the spot where Shuka alighted (with a dash). 

27. He saw there the mountain peak split in two and the passage through which Shuka passed. The Siddhas and sages praised the (yogic) passage and achievement of his son. 

28. Thereafter, crying out loudly upon the name of Shuka it was lamented so loudly by the father (Vyasa) that the three worlds resounded with the cry. 

29. The pious-souled Shuka who had access everywhere (as he became one with the Brahman), was the soul of all and hence with faces all round responded by uttering vibrantly the word Bhoh (as if in an echo). 

30. Thereupon, echoing the mono-syllabic sound Bhok (O Sire!), the whole world consisting of the mobiles and immobiles responded loudly to the reply of Shuka. 

31. Since then, even to this day, when sounds are uttered in mountain caves or plateaus they still echo them as if in answer to Shuka.  

32. Having thus displayed his latent prowess, Shuka cast off all attributes beginning with Sattva and attained the highest position (Moksha). 

33. Having witnessed the great (Yogic) prowess of his son of unlimited brilliance, Vyasa was consoled by Lord, Rudra O Narada. 

34. “Why are you so much distressed (in mind) and are so much agitated for your son, O sage? Don't you see O Brahmana, your son who has become identical with the Brahman coming near you?” 

35. Thus consoled, the sage Vyasa again returned to his hermitage while Shuka being one with the Brahman moved about in various worlds. 

36. Thereafter, on another occasion, O Brahmana, Vyasa, the son of Satyavati, went to the hermitage of Badarikashrama in order to see Nara and Narayana. 

37. On seeing those two lords performing great penance there, he himself began the practice of penance with the memory of Shuka still fresh in his mind. 

38. O dear one, while Vyasa stayed there, Shuka the knower of the great Yoga, went to Shvetadvipa where you have already gone formerly. 

39. The glorious Lord Narayana, the God of gods, Janardana is sought after by the Vedas and his prowess was witnessed (by Shuka). 

40-41. O Narada, the lord was eulogised by Shuka of divine nature. He became pleased and said:

Shri Bhagavan said:

O leading Yogin, I, who am stationed in the mysterious secret of all Devas (Vedas), have been seen by you. O Vadava (Brahmana) become a Siddha by means of the Yoga imparted by Sanatkumara. Stationed in the path of Sadagati (i.e. the wind god), sec the worlds as you wish. 

42. Thus advised by Vasudeva, the sage born of the Arani, O Brahmana, went to Vaikuntha the region bowed to by all the worlds. 

43. It was resorted to by Devas moving about in aerial chariots. It was surrounded by the river?) Viraja, O Narada, as this world shines so too the other worlds (by its re flection). 

44. The tanks there, are bedecked in diverse ways by means of gold and jewels; the steps are studded with corals: They (tanks) are fully covered with blue lotuses; they are agitated by the sports of celestial women. 

45. The tanks reverberate loudly, thanks to the divine flocks of swans; the clear water is always full. The gatekeepers have four hands (each) and are bedecked in different kinds of ornaments. 

46-50a. He was not prevented by the gate-keepers, followers of Vishnu, the Siddhas like Kumuda and others, from entering within. After entering, Shuka perceived the four-armed lord of Devas, the slayer of Madhu. He was quiescent. His face beamed with pleasure. He was clad in yellow silken garments. He was served by Shankha, Chakra, Gada and Padma (lotus) in their bodily form. He shone with the Kaustubha jewel on his chest. His (consort) Lakshmi too shone on his chest. He was adorned with a girdle, a sacred thread, bangles and bracelets. His armlets and coronet as well as the gemset anklets shone (brilliantly). He was being served day and night by the groups of Siddhas. On seeing him, Shuka, overwhelmed with devotion eulogised Him thus:

Shuka said: 

50b. (Shuka's prayer) –

Obeisance unto you, the son of Vasudeva, to the cosmic witness of all the worlds. 

51. Bow to one who is in the form of the seed of the universe; to the perfect one; to the silent Atman; (obeisance) to Hari the resident of Shvetadvipa; to one who is resting on Vasuki. 

52. Hail to Hamsa (the supreme being); to one of the forms of the fish; to one who had assumed the body of the Boar; (obeisance) to the man-lion; to the one adored by Dhruva; to the master of Sankhya and Yoga (systems of philosophy). 

53. (Obeisance) to Catussena (one with four armies); to Kurma (the divine tortoise); to Prithu (the big being); to one of the natures of happiness; to Nabheya (the Paramount lord); to the creator of the universe; to the dispenser of destiny; to the annihilator. 

54. Obeisance to the leading scion of the family of Bhrgu (i.e., Parasurama); to Rama, the descendant of Raghu; to the great one; (obeisance) to Krishna, the originator of the Vedas; (obeisance) to one, of the form of Buddha and Kalki. 

55. Hail to Chaturvyuha (having four manifestations): to Vedya (one who should be known); to Dhyeya one who should be meditated upon); to the Supreme Atman; to one called Nara and Narayana; to Shipivishta (one pervaded by rays of light), to Vishnu. 

56. Bow to Rutadhaman (with the majestic splendour of Ruta); to Vidhaman (one devoid of abode); to Suparna (of good wings); to Svarochis (self-luminous); to Rubhu (Divinity) to one of good rites and lustre; to Sudhaman (one of good abode); to Ajita (the unconquered). 

57. Obeisance to one of universal form; to one identical with the universe; to the cause of creation, sustenance and annihilation (obeisance) to the Yajna and the enjoyer of the Yajnas; (obeisance) to the biggest one, to the minute one and to the Arthin (the suppliant). 

58. Obeisance to one whose eyes are the sun and the moon; to one who possesses power, virility and lustre; to one worthy of being worshipped; to the witness; to the unborn; to one who has many heads, legs and arms. 

59. (Obeisance) to the lord of Shri, to Srinivasa, to one who is subservient to the devotees, to Sharngin (the wielder of the bow sharnga); to the overlord of the eight Prakrutis; to Brahman of infinite power. 

60. Bow to one who is comprehensible (only) through Bruhadaranyaka Upanishad; to Hrishikesha; to Vedhas; to one whose eyes resemble the lotus, the Kshetrajna (individual soul); to the luminous one. 

61. (Obeisance) to Govinda, the creator of the universe; to the lord of the universe; to the truth; true to promise; to Vaikuntha, to Achyuta. 

62. Hail to Adhokshaja, to Dharma, to Vamana; to one having three Dhatus; to one who holds lustre; to Vishnu; to you the infinite one, to Kapila. 

63. Obeisance to Virinchi (creator); to Trikakud (one who has three ensigns of Royalty); to one who has the forms of Ruk, Yaju and Saman; obeisance to Ekashrunga (one with a single supremacy); to one of pure fame; to Shastrayoni (the source of origin of the scripture). 

64. (Obeisance) to Vrushakapi, to the prosperous one, to the lord, to one of universal activities; to one of the forms of Bhuh, Bhuvah and Svah, to the slayer of Daityas; to one devoid of attributes. 

65. Bow to the unsullied one; to the permanent one; to the unchanging one; to the imperishable one; obeisance to you, O Lord favourably disposed to those who seek refuge, Save me. 

66. On being eulogised thus, the lord, the wielder of Shankha, Chakra and Gada, very favourably disposed to those who bow down, spoke thus to the sage born of the Arani (viz. Shuka). 

Shri Bhagavan said: 

67. O son of Vyasa, O highly blessed one of good rites, I am delighted with you. Attain learning and devotion; you are a perfectly wise one adopting many forms. 

68. O Brahmana, this is the same form of mine formerly seen by you in the Shvetadvipa. I am stationed here in the same form for my incarnation, in the form of the pervader of the Universe. 

69. O blessed one, by (constant) thought over Moksha dharma (virtue leading to liberation) you have become a Siddha. (Attain) excellent worlds such as those of Vayu, firmament and the sun (?) 

70. You are permanently liberated (from Samsara). You are worshipped by gods and men. Devotion unto me who am gracious unto all is very difficult to obtain.

71. Once you have attained that devotion, nothing remains to be attained. The sages Nara and Narayana are engrossed in penance, till the end of the Kalpa. 

72. At their behest, Vyasa, your father of holy rites, will be composing the scripture called the Bhagavata. Learn it. Go down to the Earth. 

73. He is now performing a penance on the mountain Gandhamadana. He is much dispirited in his mind due to separation from you. Make him pacified. He is dear unto me.” 

74. O Brahmana, thus advised, Shuka bowed to the four-armed deity. Returning by the way he had gone, he came back to his father. 

75. Thereafter, on seeing his son near him, the valorous son of Parashara became delighted much in his mind. He desisted from his penance. 

76. After bowing to Narayana as well as to Nara, the most excellent among men, he returned to his own hermitage accompanied by his son born of the Arani. 

77. O leading sage, at the behest of Narayana through you he composed the divine compendium that consists of many anecdotes. (viz. the Bhagavata). 

78. He taught his son Shuka engaged in renunciation, the compendium of the Bhagavata which is on a par with the Vedas and which increases devotion to Hari. 

79. Shuka, the holy son of Vyasa, took utmost delight in the Atman. Yet he learned every day that compendium which is a favourite scripture of Vishnu's devotees. 

80. Thus O sinless one, these Mokshadharmas (virtues leading to liberation) have been related to you. They cause devotion to Hari of those who read and listen to it attentively.