अष्टमदकः परमज्ञानशः8 asht'amadashakah' - paramajnyaanopadeshah' (Teaching of divine knowledge)

 अष्टमदकः परमज्ञानशः8 asht'amadashakah' - paramajnyaanopadeshah'  (Teaching of divine knowledge)

(The teaching about the need and importance of a house-holder by

sage Vyasa to his son continues. Sage Shukha marries and begets 4

sons and a daughter. He gives his daughter in marriage to another

sage and adopts Sanyasa-ashrama. This is a part of Chapter XV, XVI,

XVII, XVIII of book I of Devi Bhagwatham)

अथाऽऽह कृष्णः “शृणु चिन्तयाऽलं,

गृहाश्रमस्ते न ि बन्धकृत् स्यात् ।

बन्धस्य मुक्तेश्च मनो चह हे तुर्

मनोजयाथं भज चिश्वधात्रीम्॥८-१॥

athaaha kri'shnah' shri'nu chintayaa'lam

gri'haashramaste na cha bandhakri'tsyaat .

bandhasya mukteshcha mano hi hetur

manojayaartham bhaja vishvadhaatreem .. 8-1..

Vyaaasa said again, ’please listen. Don’t think Grihaashramam will bind you, it

will actually free you from that bondage. It is the mind that controls our

thoughts and actions. Pray to the Mother of this universe.

Seeing that his son was not inclined towards marriage, vyaasa said again, ’if

you are afraid that the role of a householder will put you in a cage-you will

loose your freedom-I need to remove that fear’. The thought that ‘I am doing

this’ is arrogance. The thought that ‘this is mine’ is desire. It is arrogance and

desire that binds one. If one thinks ‘I am not doing anything, but, it is Devi who

is making me do-I am not the doer, but the cause’, then there will be no room

for arrogance. If we think otherwise, ‘none of these are mine, all are with Devi’

then, desire will automatically leave you. If by this knowledge arrogance and

desire are controlled, then no bondage will find place in your mind. Yes, it is

the mind that keeps arrogance and desire at bay. It is the mind only that

leaves them. It is the mind only that frees one from the bondage. There is no

connection between marriage and arrogance and desire. Getting control over

your mind will definitely keep these 2 away. To achieve this the best route is to

pray to the Mother of the Universe. Hear about Devi from others, yourself

speak about Devi to others, yourself pray to Devi and observe the pattern for

devotion, devi will come and reside in your mind. Arrogance and desire will

melt. So, get married and with devotion to Devi, you should fulfill your duties-

this is a gist of what vyaasa said:

यस्याः प्रसादे सफलं समस्तं

यदप्रसादे चिफलं समस्तम् ।

माहात्म्यमस्या चिचदतं जगत्सु

मया कृतं भागितं शृणु त्वम् ॥ ८-२॥

yasyaah' prasaade saphalam samastam

yadaprasaade viphalam samastam .

maahaatmyamasyaa viditam jagatsu

mayaa kri'tam bhaagavatam shri'nu tvam .. 8-2..

2.If she is pleased, everything is possible and if She is not pleased, everything

is of no use at all, this greatness of devi is famous all over the world, then you

should hear the Bhagawatham written by me.

Any penance, any observance of dharma, any life in ashrama, is for pleasing

the Devi. If you please the devi, then your observance is fruitful, and if not

pleased then useless. The effect of Devi’s kindness is explained in detail in

Bhagvatham-Devi bhagvatham. Vyaasa advices shuka to read the book Devi-

bhagvatham authored by him.

Vyasa saw that his son was strongly inclined to take to the fourth Asrama, that

of Sanyasa and spoke thus: “O Son! If your mind has become so, then read

Bhagavat Purana, composed by me, highly auspicious, voluminous, and the

second Vedas.” In this you have the chapters on Creation (Sarga) and

secondary creation (Upa sarga) etc., the five characteristics as in other Puranas

and it is subdivided into twelve Skandhas. Hearing of this Bhagavata brings up

to the mind that Brahma alone is real and all the universe is unreal and

knowledge both intuitive and indirect springs up. For this very reason, the

Bhagavata treatise is considered as the ornament of the Puranas.

चिष्णुजजगत्येकसमुद्रलीने

बालः शयानो िटपत्र एकः ।

स्वबालताहे तुचििारमग्नः

शुश्राि कामप्यशरीररिािम् ॥ ८-३॥

vishnurjagatyekasamudraleene

baalah' shayaano vat'apatra ekah' .

svabaalataahetuvichaaramagnah'

shushraava kaamapyashareerivaacham .. 8-3..

3. When the universe was 1 big ocean, Lord Vishnu as a single boy child, was

floating on a banyan leaf over the ocean, wondering as to how he became a

child, he happened to hear a voice:

Ved Vyaasa starts to say the important stories and gist of Devi Bhagvatham to

his son. During deluge the entire world was one big ocean. Only Vishnu as an

infant was lying on a banyan leaf. ‘how did I become an infant’, ‘who is the one

who transformed me into an infant’,

He started thinking so. Without any delay he heard a celestial voice-a

bodyless sound, what he heard in the next shloka…..

In days of yore, at the end of a Kalpa, Bhagavan Hari was lying, as a small Child

on a floating leaf of a banyan tree, and was thinking thus:

“Who is the Intelligent One who has created me a small child? What is His

object? Of what stuff am I made of? and how am I created? when can I know

all this?” At this moment the Devi Bhagavat! Who is all chaitanya, seeing the

high-souled Bhagavan Hari musing thus, spoke out in the form of a celestial

voice:

सनातनं सत्यमहं मदन्यत्सत्यं

न ि स्यादहमेि सिजम् ।

श्रुत्वेदमुन्मीचलतदृचिरे ष

स्मिताननां त्वां जननीं ददशज ॥ ८-४॥

sanaatanam satyamaham madanyatsatyam

na cha syaadahameva sarvam .

shrutvedamunmeelitadri'sht'iresha

smitaananaam tvaam jananeem dadarsha .. 8-4..

4. I am the only primeval truth which is permanent, No truth exists which is

different from me. I am all. Hearing this he opened his eyes and saw; He saw

you with a charming smile, in the form of his mother.

The formless voice that balamukundan heard was this:

‘Whatever was there, whenever it was there, whatever is going to happen in

the future, all that is Me. There is nothing different from Me that has formed.

Will never be there also. That is the only 1 thing (Devi’s form) that repeatedly

presents it self without changing, in past, present and future. Like what? -I will

tell you. Imagine a mud pot. Before it became a pot it was mud; even after

becoming a pot it is mud only; if the pot breaks, does it change? - then also it

is mud. In all 3 instances repeatedly without changing, being a constant, is

mud only. Look at jewels like-anklets, necklace and bangles. Before being

made into jewellery they were only a mass of gold. As jewellery also it is gold

only. When you melt the jewellery does it change? -that also is a mass of gold.

Waterpot, cooking pot, storage vessel-in all these things the only thing that is

a constant is mud. What is the difference between waterpot, storage vessel

and cooking pot?- I will tell you. in shape and form only they are different.

Each form has a different name. the thing is same, for various forms. for each

form there are different names. That is ‘I only am the truth’that is the essence

of that sentence. The pot contains only mud and nothing else; Jewellery has

got nothing but gold in it. After understanding this please observe the

universe. Here one has so many forms and so many prayers. Is there anything

else? - no. here it is understood by perception and estimation of documents, in

all things that we experience, stands unchanged is only the root item. ‘sarvam

khalu idam brahma’, this is the essence of the words from vedantas. This is

the meaning of what, Balamukundun, heard lying on the banyan leaf. Who said

this word? -he thought. His eyes opened wide in astonishment. A smile filled

with fondness and coyness, there stood Devi in front of him-a mother all ready

to shower love on her child.

ितुभुजजा शङ् खगदाररपद्मधरा

कृपाद्यः सह शस्मक्तजालयः ।

स्मिता जलोपयजमलाम्बरा त्वं

प्रहृिचित्तं हररमेिमात्थ ॥ ८-५॥

chaturbhujaa shankhagadaaripadmadharaa

kri'paadyaih' saha shaktijaalaih' .

sthitaa jaloparyamalaambaraa tvam

prahri'sht'achittam harimevamaattha .. 8-5..

5.You are having four hands and you hold in them, the Conch, the mace, the

wheel and the lotus flower, you wear very pure and clean clothes. You who is

merciful and along with all the powerful forces that you possess, standing on

water, you thus spoke to Vishnu who was extremely happy .

Here the poet has described the devi’s form standing in front of

balamukundan.-wearing soft ,clean clothes. In her 4 hands she held the conch,

mace, discus, & lotus. Standing on top of the water. Along with a lot of shakti

roopams. On seeing this form of Devi balamukundan was extremely happy.

Devi started talking to mahavishnu.

“All this that is seen is I Myself; there is existent nothing other that is eternal”.

When Hari, lying on a banyan tree leaf, became very anxious to know what the

above words implied, then the all-auspicious Devi Bhagavat! with a beautiful

face, calm and quiet appearance, appeared before Bhagavan Visnu, of

unrivalled splendour, in the form of Maha Laksmi, who is all of Sattva Guna,

surrounded by Her Vibhutis, (Her manifestations of attendtants). Her smiling

companions of the same age, decked with ornament, and wearing divine

clothings, and holding each in their four divine hands, conch shell, disc, club,

and lotus. The lotus eyed Visnu was very much surprised to see that beautiful

Devi, standing without any support to rest on that water; He saw that on four

sides of the Devi, were staying Rati, Bhuti, Buddhi, Mati, Klrti, Smrti, Dhrti,

Sraddha, Medha, Svadha, Svaha, Ksudha. Nidra, Daya, Gati, Tusti, Push, Ksama,

Lajja, Jrmbha Tandra and other personalised forces, each possessing a clear

distinct form, and endowed with a clear distinct feeling

In the hands of them all were divine weapons; in their necks, necklaces and

garlands of Mandara flowers; and all the limbs of their bodies were decorated

with divine ornaments.

From where have these women appeared these women and from where have I

come here, lying on this banyan leaf? How has the banyan tree come to

existence in this one mass of ocean? And who is it, that has placed me here in

the form of a child? Is this my Mother? Or Is this some Maya that can create

impossible things? Why has She made Herself manifest before me Or is there

some hidden motive that She has appeared thus? What should I do now? Or

shall I go to some other place? Or shall I continue remaining here in this form

of the child, silent and with vigilance.

चकं चिियेनाच्युत चििृताऽहं

त्वया पराशस्मक्तमहाप्रभािात् ।

सा चनगुजणा िाङ्मनसोरगम्या

मां सास्मत्वकीं शस्मक्तमिेचह लक्ष्मीम् ॥ ८-६॥

kim vismayenaachyuta vismri'taa'ham

tvayaa paraashaktimahaaprabhaavaat .

saa nirgunaa vaangmanasoragamyaa

maam saatvikeem shaktimavehi lakshmeem .. 8-6..

6.Oh Vishnu! why are you surprised? Due to the great power of the divine

Shakthi, you forgot about me. That Goddess who is devoid of all properties,

cannot be reached by words or mental concentration. I am her sattvic form

(peaceful-aspect), Lakshmi, please try to understand this.

The saatvic power that was presented itself before balamukundan was

Lakshmi. She is an embodiment of the 3 gunas-Intelligence, mind, and words.

Hence only those who have these 3 gunas can get her. Even the supreme

divine shakti also lacks in some guna. One cannot get to know her by the

knowledge of imagination. One cannot imagine her with one’s mind nor

describe her with words. One cannot get her by the principles of assumption

and perception. right now in front of balamukundan is, the Lakshmi Devi who

is full of satva guna. Both Lakshmi and balamukundan who can be seen are

virtuous.

श्रुतस्त्वया यस्त्वशरीररशब्दो

चहताय ते दे ि तया स उक्तः ।

अयं चह सिजश्रुचतशास्त्रसारो मा

चििरे मं हृचद रक्षणीयम् ॥ ८-७॥

shrutastvayaa yastvashareerishabdo

hitaaya te deva tayaa sa uktah' .

ayam hi sarvashrutishaastrasaaro

maa vismaremam hri'di rakshaneeyam .. 8-7..

7.the voice from the sky you heard, is meant for your future good and has

been told by that divine Shakthi. Oh Vishnu, is this not the essence of all the

Vedas and Sastras. And this should be securely stored in the mind and should

never be forgotten.

Lakshmi Devi started talking: ‘I am the only truth’- the great words was said by

Devi, who has no properties. Or is it for the good future of balamukundan

‘only 1 truth’ the words from the vedantas has been announced. That ‘one’ is

the nirguna devi. The essence of all Vedanta words is a vision of oneness. It is

said in the shruti (एकमेिाचितीयं ब्रह्मा) ‘ekamevaadwiteeyam brahma’. These

words should never be forgotten Lakshmi devi tells Vishnu.

There should be no doubt wether we can hear with our ears a sound which is

full of meaning, which was said by a devi with no properties. Balamukundan

might have heard it from his inner ear, or he must have thought he heard the

sound. Whatever, it was not a dream. It was also not an image that went off in

smoke.

नातः परं ज्ञेयमिेचह चकचित्

चप्रयोऽचस दे व्ाः शृणु मे ििस्त्वम् ।

त्वन्नाचभपद्माद् द्रुचहणो भिे त्स

कताज जगत्पालय तत्समस्तम् ॥ ८-८॥

naatah' param jnyeyamavehi kinchit

priyo'si devyaah' shri'nu me vachastvam .

tvannaabhipadmaaddruhino bhavetsa

kartaa jagatpaalaya tatsamastam .. 8-8..

8. Be clear that beyond this there is nothing that needs to be understood. you

are very dear to that Devi (mother Sakthi).

Please listen to what I am saying. From your belly button, Lord Brahma, will be

born and he will create the universe. and you have to protect that creation.

Laxmi continues: truth is only one, thinking that there are many truth

 itself is an incorrect. If we accept the truth of this statement there is no

 extra that needs to be explained. This is ultimate knowledge. Vishnu is

 very dear to Devi. That is why she imparted this ultimate knowledge to

 him directly. Now from the navel of the baby Vishnu a lotus flower will

 come out. From that Brahma will be born. He will be the one who will

be responsible for creation.To protect what has been created is

Vishnu’s duty. This duty Lakshmi is giving to Vishnu.

( the story of madhu kaitabham attacking brahma when he was

coming out of vishnu’s navel has been described in detail in chapter 3

 & 4 . looking back, Vishnu getting the ultimate knowledge & lakshmi

Devi’s vision happened 1st. then only madhukaitabha vadham took

place should be remembered.)

“Then Devi Maha LaksmI, seeing the Deva Janardana lying on a

banyan leaf and surprised, spoke to him, smiling: “0 Visnu! Why are

you becoming so much astonished? Before this, since times

immemorial (without any beginning) there had been many

dissolutions (Pralayas); and many Srstis (creations); and at the

beginning of every creation You came first into existence and every

time I was united with you; but now You have forgotten me under the

 spell of that Maha Sakti. That Highest Maha Sakti is transcendent of

all Gunas; but you and I are with Gunas. Know me as the Sakti, all of

Sattva Gunas widely known as Maha Laksmi.

After this the Prajapati Brahma, full of Rajo Gunas, the creator of all

 the Lokas, will come into existence from your navel lotus and will

create the three worlds.

Then he will perform severe tapasya and acquire the excellent power

to create, and will create the three worlds by his Rajo Guna.

That highly intelligent Prajapati will create first, the five Mahabhutas

 (great elements), all endowed with Gunas and then create mind with

sensory organs and the presiding deities of the senses, and thus with

 all the ingredients, fit for creation, will create all the worlds.

Therefore, He is denominated by all as the Creator of Brahmanda. О

highly fortunate one! You will be the Preserver of this Universe.

भ्रूमध्यतः पद्मभिस्य कोपाद्

रुद्रो भचिष्यन् सकलं हरे च्च ।

दे िीं सदा संिर तेऽस्तु भद्रम

एिं चनगद्ाशु चतरोदधाथ ॥ ८-९॥

bhroomadhyatah' padmabhavasya kopaad

rudro bhavishyan sakalam harechcha .

deveem sadaa samsmara te'stu bhadram

evam nigadyaashu tirodadhaatha .. 8-9..

9. Rudra, who is going to be born out of anger from the middle part of

Brahma’s eye brows, will destroy everything. Always meditate on devi. may

only good happen to you, thus saying like this she quickly disappeared from

there.

Bhroomadhyam means the middle portion where the 2 eyebrows meet.-right

above the nose. It is said rudra dev was generated from Brahma’s anger. He

will appear then from the centre of his eyebrows. On being born, this Rudra

Deva will practice very severe tapasya and will get the Samhara Sakti, which is

all of Tamo Guna and at the end of the Kalpa will destroy all this universe of

five elements. О highly intelligent one! So I have come to you for this work of

creation, etc.

Probably,this shloka is one (amongst many) invocating the virtuous devi . the

satvik shakti Lakshmi , told & gave inner nourishment to balamukundan. In

reality nirgunam and sagunam are same. But the difference in the way the

story is told should be considered. ‘I am the only truth’, the ultimate

knowledge was given to Vishnu by a nirguna devi, the duties of the trimurti

was reminded by a saguna devi-Lakshmi. It has been clarified what are the

duties of the trimurthis. The power to perform those duties they will get it

from the devi itself. (check dashakam 10)

Ved vyaasa rishi is telling all this to his son shuka. He wants to get his son

married-that is vyaasaas wish. By getting married one need not be tied down-

dependent. Dependency and from that liberation-both are a play of our mind.

The mother of the universe, Devi, if we pray, we will be able to win over our

mind. The glories of that Devi has been described in Devi Bhagvatham. One

should hear and understand this ,is what vyaasa is advising. Check the 2nd

shloka.

हरे ररदं ज्ञानमजस्य लब्ध-

मजात्सुरषेश्च ततो ममाचप ।

मया स्मत्वदं चिस्तरतः सुतोक्तं

यत्सूरयो भागितं िदस्मन्त ॥ ८-१०॥

hareridam jnyaanamajasya labdha-

majaatsurarsheshcha tato mamaapi

mayaa tvidam vistaratah' sutoktam

yatsoorayo bhaagavatam vadanti .. 8-10..

10.This divine knowledge was got by Brahma from Vishnu, From Brahma to

sage Narada and from narada to me. Oh son! I have only expanded it. Learned

people called it the Bhagawatham

What was the divine knowledge that Vishnu got from nirguna Devi? ‘I am the

only truth’ this is it. When devi said this in 1 sentence, Vishnu understood the

essence very well. He passed this onto Brahma with a few details. The same

thing when Brahma told narada it became little more elaborate and vast. The

knowledge that vyaasa got from narada, he attached with the various stories

and substories to it. Thus it became 18,000 shlokas big. (1 shloka having 32

letters). It was named Devi bhagvatham. Like this from Vishnu-brahma-narada-

vyaasa, devi bhagvatham lineage. This epic work’s origin, is with Devi.

Vyaasa adviced shuka deva to hear the devi bhagvatham written by

him(vyaasa) with full concentration. How Dependency and independency is

got will be understood.

Hearing these words of the Devi Maha LaksmI, the four-armed Bhagavan took

that semi-stanza as a Mantra to be repeated in right earnest within hismind

and cherished that forever within his heart. After some time, Brahma, born of

the lotus of the navel of Visnu, became afraid of the two Daityas, Madhu and

Kaitabha, took refuge of Bhagavan Visnu; Visnu killed the two demons and

began to do distinctly the japam of the semi-stanza. Brahma, born of the lotus,

then asked Visnu with a gladdened heart:

“O Lord of the Devas! what japam are you doing? Lotus eyed! Is there any

other body more powerful than you? O, Lord of the Universe! whom do you

think and thus feel yourself so happy?”

Hearing Brahma, Bhagavan Hari said: “O highly fortunate one! Think out

yourself once of the Primordial Force, the auspicious Bhagavatl Adya Sakti who

is reigning every where as the cause and effect and you will be able to

understand everything.

My presiding Deity is that immeasurable eternal Maha Sakti Brahmamayl; in

whose Sakti, as a receptacle on this ocean rests the whole Universe; I am

thinking of that, by which is created (often and often) this entire Universe,

moving and nonmoving. When Devi Bhagavatl, the giver of boons, become

graciously pleased, human beings become freed of this bondage of Samsara;

and again that highest Eternal Wisdom, the cause of Mukti, becomes the

source of bondage to this world, of those who are deluded by Her.

She is the Isvari of the Isvaras of this universe. О Brahma! You, I and all other

things of the entire Universe are born of the Cit Sakti (the power of

consciousness) of Her and Her alone; there is no manner of doubt in this.

While Bhagavan Brahma was resting on the navel lotus of Visnu, He got the

seed of Bhagavata. Then He gave it to His own son Narada, the best of the

Munis. Narada gave it to me and I have expanded that into twelve Skandhas.

Therefore, О Mahabhaga! You now study this Bhagavata Purana, equal to the

Vedas and endowed with five characteristics. In this the wonderful glorious

deeds and life of the Devi Bhagavatl, the hidden meanings of the Vedas and

the wisdom, the truth are all described; hence this is the best of all the Puranas

and sanctifying like the Dharma &astra. It is the substratum of Brahma Vidya;

therefore, if men study this, they will easily cross this sea of world; and those

that are stupid and deluded get pleasure in hearing the death of Vrtrasura and

many other narrations that are interspersed in this book

Therefore, О Mahabhaga! hear this sanctifying Bhagavata Puranam and retain

it firmly within your heart. О best of persons! You are the foremost of those

that are intelligent; so you are worthy to read this Purana. Eighteen thousand

Slokas are in that Purana and you better get them by heart; for if any body

reads or hears this Purana, fit to be praised in every way, all-auspicious,

capable to increase posterity by the addition of sons and grandsons, giving

long life, happiness and peace, he sees the Sun of Wisdom, resting in his

breast and dispelling all darkness of ignorance.”

Suka studied the Purana and stayed in Vyasa’s Asrama.

दे व्ा महत्त्वं खलु िर्ण्जतेऽत्र

यद्भस्मक्तमाप्तस्य गृहे न बन्धः ।

यद्भस्मक्तहीनस्त्वगृहेऽचप बद्धो

राजाऽचप मुक्तो जनको गृहिः ॥८-११॥

devyaa mahattvam khalu varnyate'tra

yadbhaktimaaptasya gri'he na bandhah' .

yadbhaktiheenastvagri'he'pi baddho

raajaa'pi mukto janako gri'hasthah' .. 8-11..

11.In that I have described the glories of Devi. Those who have devotion to

goddess will not be bound to the duties of a householder (i.e he will not be

dependent) and to the one who lacks devotion, even if he is not a

householder, he would get attached. King Janaka though a householder was a

devotee also.

Vyaasa begins to advice: by hearing devi bhagvatham with full concentration

we can understand the importance of Devi. It will be understood that These

are all Devi’s idea. If you start the life of a householder, by invocating devi,

then we will not be tied down to the life of a householder. What about a non-

devotee? No need to untie the knots of a householder. A very good example

of this is the king of vidiha,king janaka. He is a king also a householder-at the

same time not dependent. He is an independent king- a great devi devotee.

But he was naturally dispassionate like Sanat Kumara, etc., the mind-born sons

of Brahma; therefore he could not get peace in studying the contents of the

Purana which deal with Karma Kanda (actions) fit for the householders.

He remained in a solitary place, his heart being troubled very much. He

appeared, as if, his heart was void. He had no interest for food and he did not

fast also. Once Vyasa Deva seeing his son Suka Deva so thoughtful, said: О

Son! What are you thinking constantly? And why are you troubling yourself so

much? Like an impoverished man, entangled in debt, you are always disturbed

by your thoughts. О child! When I your father is living, what for do you care?

Leave aside your innermost sorrows and be happy. Cast off all other thoughts

and think of the wisdom contained in the Sastras and try your best to acquire

Vijnana, the essence of wisdom. О Suvrata(Shuka)! If you do not get peace by

my words then go, at my word to Mithila, the city of the king Janaka.

О Mahabhaga! That king Janaka, who is liberated while living, whose soul is

religious and who is the ocean of truth will cut asunder the net of your

delusion.

О Son! Go to the king and question him on Varnasrama Dharma (Dharma

relating to caste and stages of life) and remove your doubts.

That royal sage Janaka, the greatest Yogi, the knower of Brahma and liberated

while living, is of pure soul, truth speaking, of a calm and quiet heart and

always fond of Yoga.”

चिदे हराजं तमिाप्य पृष्ट्वा

स्वधमजशङ्ाः पररहृत्य धीरः ।

फलेष्वसक्तः कुरु कमज तेन

कमजक्षयः स्यात्ति भद्रमस्तु ॥ ८-१२॥

videharaajam tamavaapya pri'sht'vaa

svadharmashankaah' parihri'tya dheerah' .

phaleshvasaktah' kuru karma tena

karmakshayah' syaattava bhadramastu .. 8-12..

12.You go and approach that king Janaka, ask him, About the dharma that

you have to follow, clear your doubts, And with a stable mind, without any

expectations, do your duty. That way all your passions will get destroyed and

you will lead a happy life.

The king of Videha, janak is a householder. Because of his experience he will

tell u everything. With that all your doubts will be clarified. Your doubt is that

you will be tied down if you become a householder. You go see janaka and ask

all your questions. He is a very knowledgeable person and is capable of

answering any questions. Interacting with knowledgeable people will clarify all

your doubts. You will understand that Marriage and the life of householder, is

not an invitation to imprisonment.

“I am doing this work. The reward or otherwise of that work only I want”-

doing work with this thot, will increase desires. These desires are what leads

one to attachments. Do work to please others, to please devi-this is the only

solution to destroy attachments. If attachments are destroyed one becomes

free. This secret of karma janaka will tell you.

A householder who is free of desires? Or a king who is free of desires?-

Such thoughts about janaka arose in shukas mind. Vyaasa was very insistent

that if shuka talks to janaka all his doubts will be definitely clarified. Shuka

agreed. Vyaasa blessed him.

Hearing these words of Vyasa Deva, the highly spirited Shuka Deva of

unrivalled energy replied: “O virtuous one! Your word can never turn out false;

but when I hear that king Janaka is gladly governing his kingdom still he is

liberated while living, and disembodied while he has body—this your word-

appears to me quite contradictory like light and darkness at one and the same

place and time, and seems that these two epithets simply indicate vanity and

nothing else.

О Father! This is my greatest doubt how can the royal sage Janaka govern his

kingdom, being disembodied. It appears that your word about Janaka is quite

false as the son of a barren woman. О Father! I have now got a desire to see

the disembodied king Janaka; for my mind is plunged in great doubt how can

he remain in samsara

unattached like a lotus leaf in water? О Greatest Orator! Is the liberation of

Janaka according to Buddhistic doctrines or like the opinions of the

materialistic Carvakas! О highly intelligent one! How can the royal sage Janaka,

in spite of his being a householder, quit the usages of his senses? I cannot

comprehend this. How can the things enjoyed by him appear to him, as if,

unenjoyed and and how can his doings be his non-doings? How can the ideas

of mother, wife, son, sister, prostitutes and various persons having different

relations, arising within him vanish again altogether? And if that be not the

case, how can his Jivan muktahood be possible? If his taste be present of

pungent, sour, astringent, bitter, and sweet things, then it is clear that he is

enjoying all the most excellent things. 0 Father! This is my greatest wonder and

doubt, that if he has got the sense of heat and cold, pleasure and pain, how

can he be a Jivanmukta? That king is thoroughly expert in reigning his

kingdom; how then the ideas of enemy, friend, taste and distaste, remaining

absent in him, he can govern his state? How can he look with the same eyes a

thief and an ascetic? And if he makes any distinction, how then is his liberation

effected? I have never seen such a man, that is liberated while living and at the

same time an expert king in governing his subjects. For these reasons, great

doubt has arisen in me. I cannot understand how can king Janaka be liberated,

while he is remaining in his house? Whatever it be, I desire now greatly to see

him after his Jivanmuktahood; so I desire to go to Mithila to solve my doubts.”

श्रुत्वेचत सद्ः शुक आश्रमात्स

प्रिाय ियदेहपुरं समेत्य ।

प्रत्युद्गतः सिजजनय नृजपाय

न्यिेदयत्स्वागमनस्य हे तुम् ॥ ८-१३॥

shrutveti sadyah' shuka aashramaatsa

prasthaaya vaidehapuram sametya .

pratyudgatah' sarvajanairnri'paaya

nyavedayatsvaagamanasya hetum .. 8-13..

13. hearing this Suka started immediately from the hermitage, and

reached the kingdom of king Janaka(videha) where he was welcomed by all,

he then approached the king and told him the reason as to why he(shuka) has

come to meet him.

After getting vyaasaa’s blessings shuka immediately started. he walked very

fast and reached the borders of the kingdom of Videha. The guard at the

entrance to the city asked him a few questions based on spirituality. Shukan

answered all the questions. The people paid respects to shuka and he thus

reached the king. After the initial exchange of pleasantries shuka asked janaka

all the doubts that were troubling him.

Wont married life create attachments in people?-wasn’t this shuka’s doubt. No

they will not have any attachments was janaka’s answer. One should do all the

karma that one is entitled to at each and every stage. Brahmacharyam,

gaarhastyam, vaanprastham, sanyasam these are the 4 ashramas that will help

you to reach the ultimate destination. It is because of the duty of a

householder that this world is advancing. By accepting the duty of a

householder one need not be attached. About bondage and liberation janaka

spoke logically. The mind is cause for bondage and liberation, vyaasa had said-

same janak also confirmed.

Suka bowed down and circumambulated his most worshipful father, and went

out; he began to walk very fast like an arrow, leaving the bow, and when it has

left the bow. On his journey he saw various countries, various classes of

persons, earning money, various gardens and forests, various trees; in some

places he saw fields with green grains and grains standing on them; at others,

he saw ascetics practising asceticism, and initiated Yajniks (performing yajnas

or sacrifices); in some places he saw yogis practising yoga, the high souled

Vanaprasthis (in the third stage of life) residing in the forest, and at others he

saw devotees of Siva, Sakti, Ganesa, Surya and Visnu and many others. Thus he

went on in his journey, in great wonder, towards his destination. In his passage

he crossed Meru in two years and the Mount Himalayas in one year and then

reached the city of Mithila.

Going there he found the place full of wealth, corn, grain, etc. and all

prosperities and the people were all very happy and they observed the rules of

conduct as in the Sastras.

When he was about to enter into the city, the guard in front of the gate

stopped him, asking “who are you? Sir.” “What for are you come here?”

shuka’s control over his senses has been described in chapter 17 of book

1 of SDB

The questions asked by shuka and janaka’s answer is given in detail in

chapter18 &19 of book 1 of SDB

गृहिधमजस्य महत्त्वमिाद्

चिज्ञाय धीमान् स शुको चनिृत्तः ।

चपत्राश्रमं प्राप्य सुतां चपतॄणां

व्ासेऽचतहृिे गृचहणीं िकार ॥ ८-१४॥

gri'hasthadharmasya mahattvamasmaad

vijnyaaya dheemaan sa shuko nivri'ttah' .

pitraashramam praapya sutaam pitree'naam vyaase'tihri'sht'e

gri'hineem chakaara .. 8-14..

14. After learning about the Dharma of the life of the householder and

understanding its glories, that very wise Shuka, returned. He reached the

hermitage of his father. Vyaasa was very happy. Shuka then married the

daughter(peevari) of his fore fathers.

Whatever vyaasa had told shuka earlier, same thing janaka also told. Shuka’s

doubts were clarified. He returned to his father’s ashram. And informed his

father about his acceptance of marriage. Vyaasa was extremely happy. Shuka

got married to a young girl named peevari, the daughter of one of his

forefather.

Suka Deva, well conversant with all the Sastras and ever ready in studying the

Vedas, sat by the side of his father, with an enlightened mind, in his lovely

Asrama and thinking of the state of the high-souled Janaka in his kingdom,

began to feel the highest peace. Though Suka adopted the path of Yoga, yet

he married the daughter of a Muni, named Peevarl, very beautiful, fortunate,

and enhancing the glory of her father’s family.

उत्पाद् पुत्रां श्चतुरः सुतां ि

गृहिधमाज न् चिचधनाऽऽिरन् सः ।

प्रदाय ियनां मुनयेऽणुहाय

बभूि काले कृतसिजकृत्यः ॥ ८-१५॥

utpaadya putraamshchaturah' sutaam cha gri'hasthadharmaan

vidhinaa''charan sah' .

pradaaya chainaam munaye'nuhaaya

babhoova kaale kri'tasarvakri'tyah' .. 8-15..

15.He then produced four sons and a daughter, And after following the

dharma of householder properly, at the proper time gave his daughter in

marriage to a rishi named Anuha, And thus completed all his duties

properly.

By his wife peevari, were born first the four sons named Krsna, Gauraprabha,

Bhuri, and Devasruta and next a daughter was born who was named Kirti. He

duly raised them. He observed all the duties of a householder. When it was

time for kirti to get married, shuka got her married to a maharshi named

Anuha. He finished performing all the duties that a householder should be

doing.

चहत्वाऽऽश्रमं तातमपीशशयल-

शृङ्गे तपस्वी सहसोत्पतन् खे ।

बभौ स भास्वाचनि तचियोग-

स्मखन्नं चशिो व्ासमसान्त्त्वयच्च ॥ ८-१६॥

hitvaa''shramam taatamapeeshashaila

shri'nge tapasvee sahasotpatan khe .

babhau sa bhaasvaaniva tadviyoga-

khinnam shivo vyaasamasaantvayachcha .. 8-16..

16.he left the ashrama and also his father, he performed penance on the peak

of mount kailash, rose suddenly rose up to the sky and shined like the sun

God. Lord Shiva then consoled Sage Vyasa, who was sad at the parting with

his son.

Thus Shuka’s role as a householder ended. He was ever calm & devoid of any

emotions, left the ashrama and even vyaasa. Vyaasa ran behind him calling out

to him. Shuka did not bother to turn and look. Here shuka has shown us about

the futility of the attachment between father and son. The father in vyaasa still

had some attachment for his son shuka. Shuka started doing penance on the

peak of kailash mountain. As vyaasa stood watching him, vyaasa suddenly saw

shuka getting converted into a bright light and go up into the sky. He started

shining like a second sun in the sky. When his son shuka left, the father vyaasa,

was very upset. Finaly Lord Shiva appeared before him. Shiva showed the

shadow of shuka to vyaasa. Vyaasa got some respite from his grief.

In Devi bhagvatham skanda 1 chapter 14 describes the birth of shuka. The

next 6 chapters gives in detail his story. In the 19th chapter the liberation

of shuka has been explained.

सिजत्र शङ्ाकुलमेि चित्तं

ममेह चिचक्षप्तमधीरमातजम् ।

कतजव्मूढोऽस्मि सदा चशिे मां

धीरं कुरु त्वं िरदे नमस्ते ॥ ८-१७॥

sarvatra shankaakulameva chittam

mameha vikshiptamadheeramaartam .

kartavyamood'ho'smi sadaa shive maam

dheeram kuru tvam varade namaste .. 8-17

17.My mind which is always in a turmoil(doubt), is not stable and very sad and

filled with doubts. Oh consort of Lord Shiva, I am always ignorant about my

duties. Please make me brave and Oh goddess my salutations to you ,

Thinking that I will do something good, then start doing it with total

dedication, and suddenly loosing concentration- all these are signs of an

agitated mind. Not able to reach a solution for any doubts-these are the seeds

of doubts. What should we do? What should we not do?-Not knowing how to

distinguish them is n obstacle to all your works. One needs devi’s blessings if

one wants to clear these doubts. The poet prays to the Devi

Thus ends the 8th chapter