First Skandha · Chapter 17
Sourceसूत उवाच इत्युक्त्वा पितरं पुत्रः पादयोः पतितः शुकः । बद्धाञ्जलिरुवाचेदं गन्तुकामो महामनाः ॥ १ ॥ आपृच्छे त्वां महाभाग ग्राह्यं ते वचनं मया । विदेहान्द्रष्टुमिच्छामि पालिताञ्जनकेन तु ॥ २ ॥ विना दण्डं कथं राज्यं करोति जनकः किल । धर्मे न वर्तते लोको दण्डश्चेन्न भवेद्यदि ॥ ३ ॥ धर्मस्य कारणं दण्डो मन्वादिप्रहितः सदा । स कथं वर्तते तात संशयोऽयं महान्मम ॥ ४ ॥ मम माता त्वियं वन्ध्या तद्वद्भाति विचेष्टितम् । पृच्छामि त्वां महाभाग गच्छामि च परन्तप ॥ ५ ॥ सूत उवाच तं दृष्ट्वा गन्तुकामं च शुकं सत्यवतीसुतः । आलिङ्ग्योवाच पुत्रं तं ज्ञानिनं निःस्पृहं दृढम् ॥ ६ ॥ व्यास उवाच स्वस्त्यस्तु शक दीर्घायुर्भव पुत्र महामते । सत्यां वाचं प्रदत्त्वा मे गच्छ तात यथासुखम् ॥ ७ ॥ आगन्तव्यं पुनर्गत्वा ममाश्रममनुत्तमम् । न कुत्रापि च गन्तव्यं त्वया पुत्र कथञ्चन ॥ ८ ॥ सुखं जीवामि पुत्राहं दृष्ट्वा ते मुखपङ्कजम् । अपश्यन्दुःखमाप्नोमि प्राणस्त्वमसि मे सुत ॥ ९ ॥ दृष्ट्वा त्वं जनकं पुत्र सन्देहं विनिवर्त्य च । अत्रागत्य सुखं तिष्ठ वेदाध्ययनतत्परः ॥ १० ॥ सूत उवाच इत्युक्तः सोऽभिवाद्यार्यं कृत्वा चैव प्रदक्षिणाम् । चलितस्तरसातीव धनुर्मुक्तः शरो यथा ॥ ११ ॥ सम्पश्यन्विविधान्देशाँल्लोकांश्च वित्तधर्मिणः । वनानि पादपांश्चैव क्षेत्राणि फलितानि च ॥ १२ ॥ तापसांस्तप्यमानांश्च याजकान्दीक्षयान्वितान् । योगाभ्यासरतान्योगिवानप्रस्थान्वनौकसः ॥ १३ ॥ शैवान्पाशुपतांश्चैव सौराञ्छाक्तांश्च वैष्णवान् । वीक्ष्य नानाविधान्धर्माञ्जगामातिस्मयन्मुनिः ॥ १४ ॥ वर्षद्वयेन मेरुं च समुल्लङ्घ्य महामतिः । हिमाचलं च वर्षेण जगाम मिथिलां प्रति ॥ १५ ॥ प्रविष्टो मिथिलां मध्ये पश्यन्सर्वर्द्धिमुत्तमाम् । प्रजाश्च सुखिताः सर्वाः सदाचाराः सुसंस्थिताः ॥ १६ ॥ क्षत्रा निवारितस्तत्र कस्त्वमत्र समागतः । किं ते कार्यं वदस्वेति पृष्टस्तेन न चाब्रवीत् ॥ १७ ॥ निःसृत्य नगरद्वारात्स्थितः स्थाणुरिवाचलः । विस्मितोऽतिहसंस्तस्थौ वचो नोवाच किञ्चन ॥ १८ ॥ प्रतीहार उवाच ब्रूहि मूकोऽसि किं ब्रह्मन्किमर्थं त्वमिहागतः । चलनं च विना कार्यं न भवेदिति मे मतिः ॥ १९ ॥ राजाज्ञया प्रवेष्टव्यं नगरेऽस्मिन्सदा द्विज । अज्ञातकुलशीलस्य प्रवेशो नात्र सर्वथा ॥ २० ॥ तेजस्वी भासि नूनं त्वं ब्राह्मणो वेदवित्तमः । कुलं कार्यं च मे ब्रूहि यथेष्टं गच्छ मानद ॥ २१ ॥ शुक उवाच यदर्थमागतोऽस्म्यत्र तत्प्राप्तं वचनात्तव । विदेहनगरं द्रष्टुं प्रवेशो यत्र दुर्लभः ॥ २२ ॥ मोहोऽयं मम दुर्बुद्धेः समुल्लङ्घ्य गिरिद्वयम् । राजानं द्रष्टुकामोऽहं पर्यटन्समुपागतः ॥ २३ ॥ वञ्चितोऽहं स्वयं पित्रा दूषणं कस्य दीयते । भ्रामितोऽहं महाभाग कर्मणा वा महीतले ॥ २४ ॥ धनाशा पुरुषस्येह परिभ्रमणकारणम् । सा मे नास्ति तथाप्यत्र सम्प्राप्तोऽस्मि भ्रमात्किल ॥ २५ ॥ निराशस्य सुखं नित्यं यदि मोहे न मज्जति । निराशोऽहं महाभाग मग्नोऽस्मिन्मोहसागरे ॥ २६ ॥ क्व मेरुर्मिथिला क्वेयं पद्भ्यां च समुपागतः । परिश्रमफलं किं मे वञ्चितो विधिना किल ॥ २७ ॥ प्रारब्धं किल भोक्तव्यं शुभं वाप्यथवाशुभम् । उद्यमस्तद्वशे नित्यं कारयत्येव सर्वथा ॥ २८ ॥ न तीर्थं न च वेदोऽत्र यदर्थमिह मे श्रमः । अप्रवेशः पुरे जातो विदेहो नाम भूपतिः ॥ २९ ॥ इत्युक्त्या विररामाशु मौनीभूत इव स्थितः । ज्ञातो हि प्रतिहारेण ज्ञानी कश्चिद्द्विजोत्तमः ॥ ३० ॥ सामपूर्वमुवाचासौ तं क्षत्ता संस्थितं मुनिम् । गच्छ भो यत्र ते कार्यं यथेष्टं द्विजसत्तम ॥ ३१ ॥ अपराधो मम ब्रह्मन्यन्निवारितवानहम् । तत्क्षन्तव्यं महाभाग विमुक्तानां क्षमा बलम् ॥ ३२ ॥ शुक उवाच किं तेऽत्र दूषणं क्षत्तः परतन्त्रोऽसि सर्वदा । प्रभुकार्यं प्रकर्तव्यं सेवकेन यथोचितम् ॥ ३३ ॥ न भूपदूषणं चात्र यदहं रक्षितस्त्वया । चोरशत्रुपरिज्ञानं कर्तव्यं सर्वथा बुधैः ॥ ३४ ॥ ममैव सर्वथा दोषो यदहं समुपागतः । गमनं परगेहे यल्लघुतायाश्च कारणम् ॥ ३५ ॥ प्रतीहार उवाच किं सुखं द्विज किं दुःखं किं कार्यं शुभमिच्छता । कः शत्रुर्हितकर्ता को ब्रूहि सर्वं ममाद्य वै ॥ ३६ ॥ शुक उवाच द्वैविध्यं सर्वलोकेषु सर्वत्र द्विविधो जनः । रागी चैव विरागी च तयोश्चित्तं द्विधा पुनः ॥ ३७ ॥ विरागी त्रिविधः कामं ज्ञातोऽज्ञातश्च मध्यमः । रागी च द्विविधः प्रोक्तो मूर्खश्च चतुरस्तथा ॥ ३८ ॥ चातुर्यं द्विविधं प्रोक्तं शास्त्रजं मतिजं तथा । मतिस्तु द्विविधा लोके युक्तायुक्तेति सर्वथा ॥ ३९ ॥ प्रतीहार उवाच यदुक्तं भवता विद्वन्नार्थज्ञोऽहं द्विजोत्तम । तत्सर्वं विस्तरेणाद्य यथार्थं वद सत्तम ॥ ४० ॥ शुक उवाच रागो यस्यास्ति संसारे स रागीत्युच्यते ध्रुवम् । दुःखं बहुविधं तस्य सुखं च विविधं पुनः ॥ ४१ ॥ धनं प्राप्य सुतान्दारान्मानं च विजयं तथा । तदप्राप्य महद्दुःखं भवत्येव क्षणे क्षणे ॥ ४२ ॥ कार्यस्तस्य सुखोपायः कर्तव्यं सुखसाधनम् । तस्यारातिः स विज्ञेयः सुखविघ्नं करोति यः ॥ ४३ ॥ सुखोत्पादयिता मित्रं रागयुक्तस्य सर्वदा । चतुरो नैव मुह्येत मूर्खः सर्वत्र मुह्यति ॥ ४४ ॥ विरक्तस्यात्मरक्तस्य सुखमेकान्तसेवनम् । आत्मानुचिन्तनं चैव वेदान्तस्य च चिन्तनम् ॥ ४५ ॥ दुःखं तदेतत्सर्वं हि संसारकथनादिकम् । शत्रवो बहवस्तस्य विज्ञस्य शुभमिच्छतः ॥ ४६ ॥ कामः क्रोधः प्रमादश्च शत्रवो विविधाः स्मृताः । बन्धुः सन्तोष एवास्य नान्योऽस्ति भुवनत्रये ॥ ४७ ॥ सूत उवाच तच्छ्रुत्वा वचनं तस्य मत्वा तं ज्ञानिनं द्विजम् । क्षत्ता प्रवेशयामास कक्षां चातिमनोरमाम् ॥ ४८ ॥ नगरं वीक्षमाणः संस्त्रैविध्यजनसङ्कुलम् । नानाविपणिद्रव्याढ्यं क्रयविक्रयकारकम् ॥ ४९ ॥ रागद्वेषयुतं कामलोभमोहाकुलं तथा । विवदत्सुजनाकीर्णं वसुपूर्णं महत्तरम् ॥ ५० ॥ पश्यन्स त्रिविधाँल्लोकान्प्रासरद्राजमन्दिरम् । प्राप्तः परमतेजस्वी द्वितीय इव भास्करः ॥ ५१ ॥ निवारितश्च तत्रैव प्रतीहारेण काष्ठवत् । तत्रैव च स्थितो द्वारि मोक्षमेवानुचिन्तयन् ॥ ५२ ॥ छायायामातपे चैव समदर्शी महातपाः । ध्यानं कृत्वा तथैकान्ते स्थितः स्थाणुरिवाचलः ॥ ५३ ॥ तं मुहूर्तादुपागत्य राज्ञोऽमात्यः कृताञ्जलिः । प्रावेशयत्ततः कक्षां द्वितीयां राजवेश्मनः ॥ ५४ ॥ तत्र दिव्यं मनोरम्यं पुष्पितं दिव्यपादपम् । तद्वनं दर्शयित्वा तु कृत्वा चातिथिसत्क्रियाम् ॥ ५५ ॥ वारमुख्याः स्त्रियस्तत्र राजसेवापरायणाः । गीतवादित्रकुशलाः कामशास्त्रविशारदाः ॥ ५६ ॥ ता आदिश्य च सेवार्थं शुकस्य मन्त्रिसत्तमः । निर्गतः सदनात्तस्माद्व्यासपुत्रः स्थितस्तदा ॥ ५७ ॥ पूजितः परया भक्त्या ताभिः स्त्रीभिर्यथाविधि । देशकालोपपन्नेन नानान्नेनातितोषितः ॥ ५८ ॥ ततोऽन्तःपुरवासिन्यस्तस्यान्तःपुरकाननम् । रम्यं संदर्शयामासुरङ्गनाः काममोहिताः ॥ ५९ ॥ स युवा रूपवान्कान्तो मृदुभाषी मनोरमः । दृष्ट्वा ता मुमुहुः सर्वास्तं च काममिवापरम् ॥ ६० ॥ जितेन्द्रियं मुनिं मत्त्वा सर्वाः पर्यचरंस्तदा । आरणेयस्तु शुद्धात्मा मातृभावमकल्पयत् ॥ ६१ ॥ आत्मारामो जितक्रोधो न हृष्यति न तप्यति । पश्यंस्तासां विकारांश्च स्वस्थ एव स तस्थिवान् ॥ ६२ ॥ तस्मै शय्यां सुरम्यां च ददुर्नार्यः सुसंस्कृताम् । परार्ध्यास्तरणोपेतां नानोपस्करसंवृताम् ॥ ६३ ॥ स कृत्वा पादशौचं च कुशपाणिरतन्द्रितः । उपास्य पश्चिमां सन्ध्यां ध्यानमेवान्वपद्यत ॥ ६४ ॥ याममेकं स्थितो ध्याने सुष्वाप तदनन्तरम् । सुप्त्वा यामद्वयं तत्र चोदतिष्ठत्ततः शुकः ॥ ६५ ॥ पाश्चात्यं यामिनीयामं ध्यानमेवान्वपद्यत । स्नात्वा प्रातःक्रियाः कृत्वा पुनरास्ते समाहितः ॥ ६६ ॥
sūta uvāca ityuktvā pitaraṃ putraḥ pādayoḥ patitaḥ śukaḥ | baddhāñjaliruvācedaṃ gantukāmo mahāmanāḥ || 1 || āpṛcche tvāṃ mahābhāga grāhyaṃ te vacanaṃ mayā | videhāndraṣṭumicchāmi pālitāñjanakena tu || 2 || vinā daṇḍaṃ kathaṃ rājyaṃ karoti janakaḥ kila | dharme na vartate loko daṇḍaścenna bhavedyadi || 3 || dharmasya kāraṇaṃ daṇḍo manvādiprahitaḥ sadā | sa kathaṃ vartate tāta saṃśayo'yaṃ mahānmama || 4 || mama mātā tviyaṃ vandhyā tadvadbhāti viceṣṭitam | pṛcchāmi tvāṃ mahābhāga gacchāmi ca parantapa || 5 || sūta uvāca taṃ dṛṣṭvā gantukāmaṃ ca śukaṃ satyavatīsutaḥ | āliṅgyovāca putraṃ taṃ jñāninaṃ niḥspṛhaṃ dṛḍham || 6 || vyāsa uvāca svastyastu śaka dīrghāyurbhava putra mahāmate | satyāṃ vācaṃ pradattvā me gaccha tāta yathāsukham || 7 || āgantavyaṃ punargatvā mamāśramamanuttamam | na kutrāpi ca gantavyaṃ tvayā putra kathañcana || 8 || sukhaṃ jīvāmi putrāhaṃ dṛṣṭvā te mukhapaṅkajam | apaśyanduḥkhamāpnomi prāṇastvamasi me suta || 9 || dṛṣṭvā tvaṃ janakaṃ putra sandehaṃ vinivartya ca | atrāgatya sukhaṃ tiṣṭha vedādhyayanatatparaḥ || 10 || sūta uvāca ityuktaḥ so'bhivādyāryaṃ kṛtvā caiva pradakṣiṇām | calitastarasātīva dhanurmuktaḥ śaro yathā || 11 || sampaśyanvividhāndeśā~llokāṃśca vittadharmiṇaḥ | vanāni pādapāṃścaiva kṣetrāṇi phalitāni ca || 12 || tāpasāṃstapyamānāṃśca yājakāndīkṣayānvitān | yogābhyāsaratānyogivānaprasthānvanaukasaḥ || 13 || śaivānpāśupatāṃścaiva saurāñchāktāṃśca vaiṣṇavān | vīkṣya nānāvidhāndharmāñjagāmātismayanmuniḥ || 14 || varṣadvayena meruṃ ca samullaṅghya mahāmatiḥ | himācalaṃ ca varṣeṇa jagāma mithilāṃ prati || 15 || praviṣṭo mithilāṃ madhye paśyansarvarddhimuttamām | prajāśca sukhitāḥ sarvāḥ sadācārāḥ susaṃsthitāḥ || 16 || kṣatrā nivāritastatra kastvamatra samāgataḥ | kiṃ te kāryaṃ vadasveti pṛṣṭastena na cābravīt || 17 || niḥsṛtya nagaradvārātsthitaḥ sthāṇurivācalaḥ | vismito'tihasaṃstasthau vaco novāca kiñcana || 18 || pratīhāra uvāca brūhi mūko'si kiṃ brahmankimarthaṃ tvamihāgataḥ | calanaṃ ca vinā kāryaṃ na bhavediti me matiḥ || 19 || rājājñayā praveṣṭavyaṃ nagare'sminsadā dvija | ajñātakulaśīlasya praveśo nātra sarvathā || 20 || tejasvī bhāsi nūnaṃ tvaṃ brāhmaṇo vedavittamaḥ | kulaṃ kāryaṃ ca me brūhi yatheṣṭaṃ gaccha mānada || 21 || śuka uvāca yadarthamāgato'smyatra tatprāptaṃ vacanāttava | videhanagaraṃ draṣṭuṃ praveśo yatra durlabhaḥ || 22 || moho'yaṃ mama durbuddheḥ samullaṅghya giridvayam | rājānaṃ draṣṭukāmo'haṃ paryaṭansamupāgataḥ || 23 || vañcito'haṃ svayaṃ pitrā dūṣaṇaṃ kasya dīyate | bhrāmito'haṃ mahābhāga karmaṇā vā mahītale || 24 || dhanāśā puruṣasyeha paribhramaṇakāraṇam | sā me nāsti tathāpyatra samprāpto'smi bhramātkila || 25 || nirāśasya sukhaṃ nityaṃ yadi mohe na majjati | nirāśo'haṃ mahābhāga magno'sminmohasāgare || 26 || kva merurmithilā kveyaṃ padbhyāṃ ca samupāgataḥ | pariśramaphalaṃ kiṃ me vañcito vidhinā kila || 27 || prārabdhaṃ kila bhoktavyaṃ śubhaṃ vāpyathavāśubham | udyamastadvaśe nityaṃ kārayatyeva sarvathā || 28 || na tīrthaṃ na ca vedo'tra yadarthamiha me śramaḥ | apraveśaḥ pure jāto videho nāma bhūpatiḥ || 29 || ityuktyā virarāmāśu maunībhūta iva sthitaḥ | jñāto hi pratihāreṇa jñānī kaściddvijottamaḥ || 30 || sāmapūrvamuvācāsau taṃ kṣattā saṃsthitaṃ munim | gaccha bho yatra te kāryaṃ yatheṣṭaṃ dvijasattama || 31 || aparādho mama brahmanyannivāritavānaham | tatkṣantavyaṃ mahābhāga vimuktānāṃ kṣamā balam || 32 || śuka uvāca kiṃ te'tra dūṣaṇaṃ kṣattaḥ paratantro'si sarvadā | prabhukāryaṃ prakartavyaṃ sevakena yathocitam || 33 || na bhūpadūṣaṇaṃ cātra yadahaṃ rakṣitastvayā | coraśatruparijñānaṃ kartavyaṃ sarvathā budhaiḥ || 34 || mamaiva sarvathā doṣo yadahaṃ samupāgataḥ | gamanaṃ paragehe yallaghutāyāśca kāraṇam || 35 || pratīhāra uvāca kiṃ sukhaṃ dvija kiṃ duḥkhaṃ kiṃ kāryaṃ śubhamicchatā | kaḥ śatrurhitakartā ko brūhi sarvaṃ mamādya vai || 36 || śuka uvāca dvaividhyaṃ sarvalokeṣu sarvatra dvividho janaḥ | rāgī caiva virāgī ca tayościttaṃ dvidhā punaḥ || 37 || virāgī trividhaḥ kāmaṃ jñāto'jñātaśca madhyamaḥ | rāgī ca dvividhaḥ prokto mūrkhaśca caturastathā || 38 || cāturyaṃ dvividhaṃ proktaṃ śāstrajaṃ matijaṃ tathā | matistu dvividhā loke yuktāyukteti sarvathā || 39 || pratīhāra uvāca yaduktaṃ bhavatā vidvannārthajño'haṃ dvijottama | tatsarvaṃ vistareṇādya yathārthaṃ vada sattama || 40 || śuka uvāca rāgo yasyāsti saṃsāre sa rāgītyucyate dhruvam | duḥkhaṃ bahuvidhaṃ tasya sukhaṃ ca vividhaṃ punaḥ || 41 || dhanaṃ prāpya sutāndārānmānaṃ ca vijayaṃ tathā | tadaprāpya mahadduḥkhaṃ bhavatyeva kṣaṇe kṣaṇe || 42 || kāryastasya sukhopāyaḥ kartavyaṃ sukhasādhanam | tasyārātiḥ sa vijñeyaḥ sukhavighnaṃ karoti yaḥ || 43 || sukhotpādayitā mitraṃ rāgayuktasya sarvadā | caturo naiva muhyeta mūrkhaḥ sarvatra muhyati || 44 || viraktasyātmaraktasya sukhamekāntasevanam | ātmānucintanaṃ caiva vedāntasya ca cintanam || 45 || duḥkhaṃ tadetatsarvaṃ hi saṃsārakathanādikam | śatravo bahavastasya vijñasya śubhamicchataḥ || 46 || kāmaḥ krodhaḥ pramādaśca śatravo vividhāḥ smṛtāḥ | bandhuḥ santoṣa evāsya nānyo'sti bhuvanatraye || 47 || sūta uvāca tacchrutvā vacanaṃ tasya matvā taṃ jñāninaṃ dvijam | kṣattā praveśayāmāsa kakṣāṃ cātimanoramām || 48 || nagaraṃ vīkṣamāṇaḥ saṃstraividhyajanasaṅkulam | nānāvipaṇidravyāḍhyaṃ krayavikrayakārakam || 49 || rāgadveṣayutaṃ kāmalobhamohākulaṃ tathā | vivadatsujanākīrṇaṃ vasupūrṇaṃ mahattaram || 50 || paśyansa trividhā~llokānprāsaradrājamandiram | prāptaḥ paramatejasvī dvitīya iva bhāskaraḥ || 51 || nivāritaśca tatraiva pratīhāreṇa kāṣṭhavat | tatraiva ca sthito dvāri mokṣamevānucintayan || 52 || chāyāyāmātape caiva samadarśī mahātapāḥ | dhyānaṃ kṛtvā tathaikānte sthitaḥ sthāṇurivācalaḥ || 53 || taṃ muhūrtādupāgatya rājño'mātyaḥ kṛtāñjaliḥ | prāveśayattataḥ kakṣāṃ dvitīyāṃ rājaveśmanaḥ || 54 || tatra divyaṃ manoramyaṃ puṣpitaṃ divyapādapam | tadvanaṃ darśayitvā tu kṛtvā cātithisatkriyām || 55 || vāramukhyāḥ striyastatra rājasevāparāyaṇāḥ | gītavāditrakuśalāḥ kāmaśāstraviśāradāḥ || 56 || tā ādiśya ca sevārthaṃ śukasya mantrisattamaḥ | nirgataḥ sadanāttasmādvyāsaputraḥ sthitastadā || 57 || pūjitaḥ parayā bhaktyā tābhiḥ strībhiryathāvidhi | deśakālopapannena nānānnenātitoṣitaḥ || 58 || tato'ntaḥpuravāsinyastasyāntaḥpurakānanam | ramyaṃ saṃdarśayāmāsuraṅganāḥ kāmamohitāḥ || 59 || sa yuvā rūpavānkānto mṛdubhāṣī manoramaḥ | dṛṣṭvā tā mumuhuḥ sarvāstaṃ ca kāmamivāparam || 60 || jitendriyaṃ muniṃ mattvā sarvāḥ paryacaraṃstadā | āraṇeyastu śuddhātmā mātṛbhāvamakalpayat || 61 || ātmārāmo jitakrodho na hṛṣyati na tapyati | paśyaṃstāsāṃ vikārāṃśca svastha eva sa tasthivān || 62 || tasmai śayyāṃ suramyāṃ ca dadurnāryaḥ susaṃskṛtām | parārdhyāstaraṇopetāṃ nānopaskarasaṃvṛtām || 63 || sa kṛtvā pādaśaucaṃ ca kuśapāṇiratandritaḥ | upāsya paścimāṃ sandhyāṃ dhyānamevānvapadyata || 64 || yāmamekaṃ sthito dhyāne suṣvāpa tadanantaram | suptvā yāmadvayaṃ tatra codatiṣṭhattataḥ śukaḥ || 65 || pāścātyaṃ yāminīyāmaṃ dhyānamevānvapadyata | snātvā prātaḥkriyāḥ kṛtvā punarāste samāhitaḥ || 66 ||
English translation
Control Amidst The Women Of The Palace Of Mithila
Suta said Thus speaking to his father about his intention to go to Mithila, the high-souled S’uka Deva fell prostrate at his feet and with folded painns said O highly fortunate one! Your word must be obeyed by me; now I desire to see, as you say, the kingdom of Janaka; kindly give me permission. O father! Again the doubt is coming within me how the king Janaka is governing his kingdom without sentencing any body? And if there be no punishment within his kingdom, no one will remain in the path of virtue. It is for the sake of preserving religion that Manu and the other sages have always prescribed for punishment; how, then, religion can be preserved without inflicting punishment. O Mahabhaga! What you have spoken to me appears to me true like the sentence “My mother is barren.” So, O destroyer of foes! Permit and I will start for Mithila. Seeing the greatly wise son S’uka, void of any desires, earnestly anxious to go to Mithila, gave him a cordial embrace and said “O highly intelligent son S’uka! Peace be on you! Have a long life. O child! Speak truly before me and go. O son! Say that after going to Mithila you will come back again to this As'rama; never that you will go anywhere else. O son! Seeing the lotus face of yours, I am passing my days happily; if I do not see you, I will suffer extreme pain. What more than this, that you are my life and soul. I am saying, therefore, after seeing Janaka and clearing your doubts come here again and remain at peace, and study on the Vedas.”
Vyasa having spoken thus, S’uka 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 yajhas, 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 S'iva, S’akti, Ganes'a, 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 Mithila. Going there he found the place, full of wealth, corn, grains, etc., and all prosperities and the people were all very happy and they observed the rule of conduct as in the S'astras. 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?” When the guard asked him thus, he replied nothing and went away to a distance and with great wonder could not help laughing in his mind and remained motionless like a statue. At this the guard said “O Brahman! Why have you remained silent? Kindly say what for you have come here? I know this well that no body goes anywhere without having something to do? The king has forbidden strangers whose parentage and character are unknown. Therefore O Brahmin! Every one has to take the king's permission before he goes into the city.
It seems that you are a very energetic Brahman and that you know the Vedas; so O giver of honour! speak out to me your object-in-view and go into the city as you like.” Hearing these words of the guard, S’uka Deva began to say “I have come to see the city of Videha Janaka; but now I see that persons like me find great difficulty to enter here; so O Gatekeeper! I have got the answer from you. I was a great fool that I was so much deluded that to see the king I crossed many countries and over topped the two mountains and have come here. O Mahabhaga! What blame can I put on others? It is my father that has deluded me; or my karma done in my previous birth is now making me wander about. Alas! In this world greed for money is the sole cause to make a man knock about; but I have not got that even; my erroneous idea has brought me so far. I now realise that a man, having no desires, gets constant happiness if he be not plunged in
the net of delusion; else he cannot have any such. O Mahabhaga! Though I have no desire of anything, yet I am plunged in the sea of Moha. Alas! Where is Meru? and where is Mithila (a great distance intervenes) I have walked so great a distance on foot; alas! this is this the result of my so long a journey! Therefore I am thoroughly convinced that the Creator has deceived me. One must have to suffer for his Prarabdha karma, be it auspicious or inauspicious. One must make one’s effort, being always under the control of this Law of Karma. Though there be no apparent desire or cause, yet this Prarabdha Karma always puts a man into different actions.
This place is not a Tirath (holy place) nor there are the Vedas personified here, that I have taken so much pains and trouble to come here -- only there is one thing here and that is the king Janaka; but there is no chance to see him even; for I have not been able to enter even within his kingdom.” Thus saying, S’uka remained silent and began to stay as one who has taken the vow to remain silent. The guard then took him to be a very wise Brahman and spoke in sweet words “O Brahman! Go to the place, as you like, where you have got your work. O Brahman! I stopped you; so please excuse me for any offence incurred by me. Free persons like you have mercy alone as their greatest strength.” Hearing this S’uka Deva said:--What is your fault? you are dependent on another; the servant ought to obey the words of his master and serve him by all means; and there is no fault of the king, too, in your not allowing me to enter; for the wise persons ought to ascertain by all means, whether the new comers are enemies or thieves? Hence when I am quite a stranger suddenly come to this place, that the fault is wholly mine. Every person knows that it is lowering oneself to go to another's house. The guard then said “O great Brahman! what is happiness? and what is pain? what ought to be done to by your well wisher? who is your enemy? and who is your benefactor? Now advise me on all these points.” Hearing this S’uka Deva said Everywhere men are divided, as far as their internal natures are concerned, into two classes; they are called attached or unattached. And the minds of these two classes are again of two kinds. The
“attached” man is stupid and cunning and the “unattached” is sub¬ divided into three classes knowing, unknowing and middling. The cunning man is divided again into two classes Whether his cunningness is according to the dictates of S’astras or arising from his intellect. Again intellect is sub-divided into two whether it is Yukta (one-pointed) or Ayukta (Diverted) The guard spoke “O Learned one! I cannot understand what you say; so explain them to me what they mean.” S’uka Deva said Those who are attached to this world are said to be “attached” persons. These attached persons feel frequently various pleasures and pains. When they get wives, sons, wealth, honour, rise, etc., they get pleasures; and if they do not get any of these they feel at every moment intense pain. Now the attached person sought to take such means as will secure them the pleasures of this world; so whoever acts against those means are denominated as breakers of their happiness and so they are enemies; and whoever aids in their acquiring pleasures are denominated as their friends. Of these the attached but at the same time cunning man does not get confounded and bewildered by them; whereas stupid attached man gets always bewildered everywhere. The man that is dispassionate and engaged in determining the “self” dwells in a solitary place, meditates on “self”, finds pleasure in studying the Vedanta S’astras and feels pain in all the topics on worldly affairs. The wise man that wants his real welfare and is averse to the worldly enjoyments finds that he has many enemies; lust, anger, palaces, etc., are his so many enemies. Contentment is his only friend in the three lokas and no one is his real self.
Hearing these words of S’uka Deva, the watchman considered S’uka Deva a very wise man and soon led him to a very beautiful compartment. S’uka Deva then began to see that the town was full of three sorts of men, good, middling, and bad; and the shops were filled with various articles of merchandise. The many things were being incessantly purchased and sold there. Within that town, filled with many men, money and all sorts wealth and prosperities, almost everywhere were seen instances of attachment, hatred, lust, anger, greed, vanity and delusion; at some parts there were seen persons
quarrelling with each other. Seeing thus the three sorts of persons, the highly energetic S’uka, blazing like a second Sun went to the royal palace when the gateman stopped him. He stood there like a log of wood and began to meditate on “Moksa” (Liberation). He began to think the light and darkness as same; the greatly ascetic S’uka became merged in Dhyana (meditation) and remained at one place motionless. In an instant, a royal minister came out and saluting him with folded hands, took him to a second compartment. Here the minister showed him beautiful divine gardens adorned nicely with rows of divine trees bearing fruits and gave him a good reception and took him to a very beautiful palace. The minister next ordered the public women in royal service, expert in music and playing with instruments, and skilled in Kama-S’astra (the science of amorous dealings) to attend on S’uka Deva and went out of the palace. S’uka, the son of Vyasa, remained there. Those prostitutes then prepared various dishes, suited to the time and place, and sought the satisfaction of S’uka and then worshipped him duly with greatest devotion. Those ladies, then, residing within the four walls became enamoured to see the beauty of S’uka Deva and showed him the gardens that existed in the inner compound. S’uka was young and beautiful; over this he was extremely lovely, of nice limbs; his speech was soft and gentle; so he looked like a second Cupid (the god of love); all the ladies, struck with Cupid’s arrows, lost their consciousness. Then recovering, they considered S’uka Deva to be the great controller of passions and began to serve him with great care. The pure minded S’uka, born of Arani, looked on them like his mother. S’uka, finding pleasure in self and the controller of anger was not pleased or displeased with anything; so though be saw that the ladies were disturbed with amorous feelings, he remained quite undisturbed, calm and quiet. The ladies, then prepared a very nice bed whereon S’uka Deva would sleep; it was spread over with nice clean bed sheet; many nice pillows were placed. He, then, washed his feet and with vigilance, put on his finger the ring prepared of Kus'a grass, and completing his evening Sandhya, became merged in Dhyana. Meditating on Supreme Brahma for three hours (one Prahara), slept for 6 hours and getting up, again became merged in
Brahma Dhyana for the last three hours of the night. Then at the Brahma muhurta (one hour preceding the sunrise) he took his bath and completing his morning duties, became immersed in Samadhi (inner enlightenment) and sat at ease.
Thus ends the 17th chapter of the 1st Skandha on S’uka's displaying his self-control amidst the women of the palace of Mithila in the Mahapurana S’ri Mad Devi Bhagavatam.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24714, revision 75561 (2016-08-03T06:26:14Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk01ch17.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.