The Story of Suka in the Mahabharata and the Puranas

The Story of Suka in the Mahabharata and the Puranas: A Comparative Study [puranesu ca sukakhyanam—tasya tulanatmako vicarah] / By Prof. V.M. Bedekar; Bhandarkar Oriental Research Institute, Poona / 87-127

[ vyasaputrasya sukasyopakhyanam mahabharate ( santiparvani, 310-320 adhyayesu ) naradiyapurane (purvabhage 58-62 adhyayesu ) devibhagavate prathamaskandhe ca varttate | mahabharatasya moksadharmaparvani etadakhyanam varttate | tatra bhismo vakta yudhisthirasca srota | naradiya- puranasyakhyane sanandano vakta naradasca srota | devibhagavate ca suto vakta saunakadayo rsayasva srotarah | asyakhyanasya slokanam samkhya mahabharate 481, naradiyapurane 340, devibhagavate ca 486 vidyate | naradiyapuranoktam sukopakhyanam prayena mahabharatoktamupakhyanamevanusarati | parantu kesucit sthalesu naradiyapurane mahabharatoktam sukakhyanam samksiptam, ata eva naradiyapurane asyakhyanasya slokasamkhya mahabharatasloka- samkhya'peksaya nyunatara varttate | asmin nibandhe sukopakhyanasya sad bhagan vidhaya tanasritya purvoktesu trisu granthesu proktasya sukopakhyanasya tulanatmakamadhyayanamatra prastutam | putrapraptaye vyasasya tapah sivad varaprapti ca varnayitva sukasya janma tasya vairagyadi ca savistaram varnitam | esu trisu gramthesu spastikrtah | vidusa sukopakhyane yatkvacidbhedo vatrttate so'pyatra nibandhakarena anyabhiscopayoginibhih tippanibhirayam nibandhah sanathikrtah | mahabharatanaradiyapuranadevibhagavatanam ca nirmanakalavisaye'pyatra vicaram krtva naradiyapuranasya samkalanarupatvam pradarsitam | yacca devibhagavate sukasya vivaho grhasramasvikaranam tattu saktiprabhavam dyotayitumiti lekhakasya matam | ] Suka or Sukacarya is one of the rarest and most daring creations of Indian Epic and Puranic mythology. Incarnating the ideal of extreme renunciation, he represents the restlessness or the divine discontent of the human spirit which, profoundly dissatisfied with worldy things, sets itself in quest of higher realms of thought, feeling and action and seeks satisfaction in reaching out and merging into the Infinite. The life-story of Suka narrated

88 puranam - PURANA [Vol. VII., No. 1 in the epic and Puranic works is remarkable for the touches which illuminate the hidden recesses of the human mind and spirit. The Life-story of Suka is found narrated in the following works : (i) Mahabharata (MB) (critical edition published by the Bhandarkar Oriental Research Institute, Poona) XII. chapters 310-320. -Total no. of verses 481. (ii) Naradiya Purana (NP) (published by Khemaraja Srikrsnadasa, Venkatesvara Press, Bombay, Saka 1845) I. chap. 50. verses 3-9; chapters 58-59-60-61-62.-Total No. of verses 340. (iii) Devi-Bhagavata (DB) (printed in the Venkatesvara Press with the commentary Tilaka of Saiva Nilakantha. Sake 1789) I. chapter 4, 10; 14-15-16-17-18-19. 1-59. Total no. of verses 486. The MB, has 18 Books (Parvans) of which the XIIth. Book in its last section called the Moksadharma is devoted to the discourses on philosophical topics. The story of Suka appears in the Moksadharma-parvan, where Bhisma narrates it to Yudhisthira in answer to the latter's query. Regarding the date of the MB., it has been generally agreed that the MB must have assumed its present form by 400 A. D. The NP is divided into two parts, the former (l'urva-Bhaga, NP I) consists of 125 chapters and the latter (Uttara-Bhaga), of 82 chapters. The story of Suka appears in the Purva-Bhaga, the sage Sanandana telling the story to Narada in answer to the latter's request. It should be pointed out that the overwhelming bulk of the verses in the chapters of the NP narrating the story of Suka are identical with those in the MB. There are only slight variations which have been already pointed out in Appendix II No. 7 (p. 2139ff) in the critical edition of the MB. The NP version of the story of Suka has abridged the narrative in certain parts; that is why the number of the verses in the NP version, though almost identical with those in the MB version is less than the latter by 141. The NP is acknowledged to be more a compi-

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 89 lation than an original work.' In consonance with its character of a compilation, the NP appears to have compiled the text of the story of Suka which is identical with that appearing in the MB. Regarding the date of the NP it is estimated that it was compiled between 700 and 1000 A. D.2 The DB is divided into 12 Skandhas or Books. The story of Suka appears in Book I in chapters mentioned above in which Suta narrates the story to the sages in answer to their query. The DB narrates the story according to its own bias, the overwhelming bulk of the verses being different from those in the MB and the NP, though a few halves of the verses are identical with the halves of the verses in the MB.3 The DB is a Sakta work praising Devi as the highest deity. It is much younger than the Bhagavata-Purana. It is highly probable that DB was compiled in the eleventh or the 12th century A. D.4 After these preliminary remarks regarding the character and the age of the works in which the story of Suka appears, there now follows a comparative study of the life-story of Suka as it is developed in these works, i. e. MB, NP and the DB. In order that the similarities and differences should be clearly marked out, the story is presented below as divided into Six main heads, each of these main heads being again subdivided into subheads indicating development of the story from one stage to another. It is hoped that such a narration of the story by parts without breaking its continuity would help to highlight the similarities and the differences which appear in the three works. At the end of the subhead in the narration of the story, there are inserted the writer's notes which, it is hoped, will be found useful, as summing up the implications of the similarities and differences relevant at the particular stage of the story. 1. See 'Studies in the Puranic Records on Hindu Rites and Customs' by R. C. Hazra, M A. Ph. D. (1940), pp. 127-133. 2. See Mm. P. V. Kane 'History of the Dharmasastra' Vol V. Part II p. 892. Hazra (op. cit. p. 132) puts the earlier limit at 875 A. D. 3. See R.C. Hazra 'Studies in the Upa-Puranas, Vol. II (Sanskrit College, Calcutta, 1963) p. 341 where some identical verses are pointed out. 4. See R. C. Hazra, op. cit. pp. 341-347. 12

00 90 MB XII, 310 1-10 puranam - PURANA The Life-story of Suka I. INRODUCING THE STORY [Vol. VII.,No. 1 Yudhisthira, after hearing the discourse of Vyasa to his son Suka as narrated by Bhisma in the preceding Adhyaya (309) according to which Suka filled with disgust towards the world renounced it and went in quest of Moksa, again asked Bhisma about the life story of Suka: "How was Suka born? Who was his mother? How did he get inclined towards seeking the knowledge of the Absolute ? Please tell me about his characteristic greatness, about his Yogic power by which he got united with the Atman and also about his knowledge." Bhisma replied: "A man is not great on account of his age, wealth or relatives. He is great if he is 'anucana' i. e. adept in the knowledge of the Vedas with their auxiliary parts. What you are asking is rooted in a life of austerities (Tapas) which requires the control of the senses, i. Yoga. Even a fraction of fruit acquired by Yoga is superior to that acquired by performing a thousand Asvamedha or a hundred Vajapeya sacrifices. In this connection, I shall narrate to you the story of the birth of Suka, of his Yoga and of his highest achievement-which is hardly known to uncultured persons". Then Bhisma goes on to narrate the story. According to Bhisma, therefore, the life story of Suka embodies the highest achievements which the knowledge of the Vedas with their auxiliary parts, the practice of Tapas and Yoga can help one to attain. na hayanainam palitairna vittena na bandhubhih | rsayascakrire dharmam yo'nucanah sa no mahan || 6 || tapomulamidam sarvam yanmam prcchasi pandava | tadindriyani samyamya tapo bhavati nanyatha || 7 || asvamedhasahasusya vajapeyasatasya ca | yogasya kalaya tata na tulyam vidyate phalam || 1 || MB XII. 310

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 91 NP I. 50. 3-9 58. 1-2 ab Narada requests the sage Sanandana to tell him the lifestory of Suka: "It is said that Suka, full of inward and outward detachment, attained the highest fulfilment. How did Suka, even as a child, attain such knowledge? Please tell me the secret of his life." Sanandana replied: "I shall tell you briefly the birthstory of Suka. Man is not great on account of his age, wealth or relatives. He is great if he is Anucana, i. e. if he knows the Vedas with their auxiliary parts." At this point Narada asks Sanandana to explain to him the characteristics of Anucana and Sanandana explains them by describing six auxiliary branches of knowledge of the Vedas (Sadangani). This description occupies 7 chapters (I. 51-57) of the NP. In the beginning of 1.58, Narada harking back to his original request, again says to Sanandana: "I have learnt about all the auxiliary branches of knowledge of the Vedas as an explanation of the term 'Anucana.' Now tell me about the birth-story of Suka"; and Sanandana immediately begins the story. DB I. 3. 36-38 and I. 4. 1-3 Suta said to Saunaka and other sages of the Naimisa forest that Dvaipayana Vyasa narrated the Bhagavata-Purana to his son Suka who was not born of a woman (ayonija) but was begot from a fire-wood (arani). The sages told Suta that they were greatly intrigued by his statement that Suka was not born of a woman but that he was begot from firewood. So they requested him to narrate the story of Suka's birth. Suta accordingly begins his narration. Note: It will be clear from the above summaries that the interlocutors and the narrators of the life story of Suka are a grada qfada fada a argfu: 1 rsayascakrire dharmam yo'nucanah sa no mahan || 7 || srnu narada vaksyami hyanucanasya laksanam | yajjnatva sangavedanamabhijno jayate narah || 1 || NP I. 50.

92 puranam - PURANA [Vol. VII., No. 1 different in the three works. In the MB Bhisma narrates it to Yudhisthira and in the NP Sanandana to Narada in order to satisfy their curiosity and wonder at Suka's attainment of life's fulfilment through detachment and knowlede. In the DB Suta narrates it to the sages who are interested in Suka as the recipient of the Bhagavata-purana and want to know about his superhuman birth. II. THE BIRTH OF SUKA. HIS CHILDHOOD. (a) Vyasa actuated by the desire to have a son propitiates Mahadeva Umapati by austere penance. MB XII. 310. 11-29 (Bhisma continues his narration to Yudhisthira) Vyasa, driven by the desire to have a son, practised Yogic austerities on the peak of the Meru mountain where lived Mahadeva and his queen Uma. The sage lived on air for a hundred years and yet he remained fresh and full of vitality, 'to the dismay of all the three worlds.' The Lord Tryambaka, pleased with Vyasa's supremely austere penance, appeared before him and said: "You will have a son as great and as pure as fire, air, water, earth and the sky, the great Elements of Nature. He will think and contemplate about their nature, and will become their inmost being"." NP I. 58. 3-17 The part of the story is narrated by Sanandana to Narada in verses identical with the MB. DB I.4. 4-65; 10. 1-22 Vyasa happened to see on the bank of the Sarasvati, a pair of sparrows fondling their young one. This sight made him uneasy at the thought of his having no son. He therefore, went 7. yatha hyabhiryatha vayuryatha bhumiryatha jalam | yatha ca kham tatha suddho bhavisyati suto mahan || 28 || tadbhavabhavi tadbuddhistadatma tadvayapasrayah || 29 || MB XII. 310

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 93 to the slopes of the Meru mountain to practise penance. He could not, however, make up his mind as to which god Visnu or Rudra At that time Narada he should propitiate for getting a son. appeared before him and advised him to propitiate Devi, as he (Narada; had learnt from his father Brahmadeva that it was the Sakti or the female power who was supreme, even Vasudeva the Lord being dependent on her. Vyasa according to Narada's advice, practised penance on the peak of the Meru mountain to propitiate Devi or Mahamaya, as also Mahadeva and his Devi The extremely severe consort Sadasiva, in order to get a son. penance which Vyasa practised struck terror into the heart of Indra. Indra went to Rudra who comforted him by declaring that he would fulfil the wish of Vyasa. Accordingly Rudra went to Vyasa and blessed him by saying: "You will have a son who will be pious and full of the purest qualities." Thus blessed by the boon of Siva, Vyasa returned to his hermitage. Note-In the MB and the NP, though the interlocutors Yudhisthira and Narada and the narrators Bhisma and Sanandana are respectively different. the content and the wording of the story are identical. In the the DB, though the story is essentially the same, the wording is quite different. Besides, the DB introduces some additional strands into the story. For instance, the episode of a pair of sparrows fondling their young one appears to have been introduced to explain the awakening of the desire in Vyasa to have a son. Again, in consonance with its avowed object of glorifying the female element in creation, the DB makes Vasudeva and Vyasa meditate on Sakti-the supreme female power in creation. 8. ( hariraha ) - tasmannaham svatamtro'smi saktyadhino'smi sarvatha | tameva sakti satatam dhyayami ca nirantaram || 61 | asamsayam hrdambhoje bhaja devipadambujam | sarvam dasyati sa devi yaduyadistam bhavettava || 64 | DB I. 4

94 puranam - PURANA [Vol. VII., No. 1 MB XII. 311. 1-11 (b) Suka is born Vyasa had now got a boon from Siva that he would get a son. Once while he was rubbing firewood (arani) in order to produce fire, he happened to see a celestial damsel named Ghrtaci. His heart was smitten with passionate desire at the sight of that beauty. Ghrtaci at that moment assumed the form of a female parrot. Finding himself thwarted by the changed appearace of Ghrtaci, the sage could hardly control his passion. His body perspired all over. Carried away by the physical charms of Ghrtaci, he tried his best to control his mind. But the inevitable happened." While he was rubbing wood to make fire, his vital seed fell on one piece of the firewood. While the firewood with the sage's vital seed was being rubbed, there kindled into life and was born Suka like fire effulgent with lustre bearing the excellent features and complexion of his illustrious father. NP I. 58. 18-27. This part of the story appears in verses quite identical with those in the MB above. DB I. 10. 23-36; 14. 1-12. (Suta continues to tell the story of Suka to the Rsis :) Vyasa while rubbing the firewood to produce fire, furiously thought of getting a son. While he anxiously thought as to how he would be able to get a young wife who would beget him a son, he happened to see the celestial damsel Ghrtaci. On seeing her, his heart was smitten with the darts of love and he thought to himself: "In what a difficult predicament am I? On the one hand, people will find fault with me for my being the helpless victim of a depraved passion! On the other hand, the life of a householder 9. sa tamapsarasam drstva rupenanyena samvrtam | sarirajenanugatah sarvagannatigena ha || 5 || na sasaka niyantum tad vyasah pravisrtam manah | bhavitvaccaiva bhavasya ghrtacya vapusa hrtah || 6 || MB XII. 311

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 95 wedded to a worthy wife confers the fulfillment of the desire for a son and the joy of heaven and the bliss of Moksa thereafter on one who attains knowledge. But such fulfillment and joy can not be had from this celestial damsel who is a courtezan of the gods.10 For, I have heard from Narada that the king Pururavas came to grief through his affair with divine courtezan Urvasi," [Here the DB in the chapters I. 12 and 13 narrates the story of Urvasi and Pururavas]. While Vyasa was engrossed in these thoughts at the sight of Ghrtaci, the latter got frightened at the sight of the moody sage and assuming the form of a female parrot, got away from his presence. Vyasa tingling with passion, could not control his perturbed mind and could not avoid the inevitable." While he was rubbing the firewood in order to produce fire, his vital seed suddenly fell on the firewood. Without heeding it, he went on rubbing that firewood whence was born Suka handsome like Vyasa and effulgent like the kindled sacrificial fire. Note The story except for the interlocutors and the narrators told in the MB and the NP is identical in extent, words and meaning. In the DB, the story is essentially the same, some situations receiving amplification and explanation at the hands of the author, e. g. the thoughts of Vyasa regarding the blessings of a householder's life blessed with a son reflect and explain his fervent desire to have a son. So also the DB provides an explanation as to why Ghrtaci turned herself into a parrot: She was frightened at the sight of the moody sage and turned herself into a parrot in order to escape his presence and wrath. (e) Endowed with divine gifts, Suka completes his studies and discovers his ideal of Moksa. MB XII. 311. 12-27; 312. 1-12 The birth of Suka was hailed with great joy by the denizens 10. grhasthasramasambhutam sukhadam putrakamadam | svagamdam ca tatha proktam jnaninam moksadam tatha || 35 || na bhavisyati tannunamanaya devakanyaya || 36 || DB. I. 10. 11. na sasaka niyantum ca vyasah pravisrtam manah || 5 || hya bahuso grdhrmanam ca ghrtacya mohitam manah | bhavitvannaiva vighrtam vyasasyamitatejasah || 6 || Ibid I. 14. cf. MB in footnote 9 above

96 puranam - PURANA [Vol. VII., No. 1 of heaven and by the world. The divine hosts of Gandharvas and Apsarasas gave music and dance. There were showers of flowers from heaven. Suka, even as a child, was provided by divine beings with requisites which a Brahmacarin (a student) requires. A divine staff (Danda) and loving cloth of dark hide (Krsnajina) fell before him from heaven. Indra, the lord of the gods, gave him a water-pot (Kamandalu) and other divine apparel. The divine river Ganga incarnate appeared before him and provided him ablution. The great Lord Mahadeva himself with his divine consort performed his Upanayana and initiated him into student's life. The Vedas, with all their esoteric teachings were ready at his beck and call. He chose Brhaspati (the preceptor of the gods) as his preceptor and even as a child learnt all the Vedas, history, and other branches of knowledge such as the government of the kingdom, in all their entirety and by his knowledge and penance won esteem and regard of the sages and the divinities. But his mind took no delight in the duties of the first three stages of life which are based on the householder's life. 13 His vision was fixed on the duties and the way of life which are meant to lead to Moksa. He therefore approached his father and said: "Please instruct me as to what I should do to be enabled to attain Moksa, so that my mind would get the highest peace"14. Vyasa first asked him to master the whole Yoga and Samkhya. When Suka had done it, Vyasa asked him to approach Janaka, the King of Mithila. "He will explain to you everything concerning Moksa. I officiate as chief priest at his sacrifice. He is proficient in the knowledge 12. antariksaca kauravya dandah krsnajinam ca ha | papata bhuvi rajendra sukasyarthe mahatmanah || 13 || MB XII. 311 13. na tvasya ramate buddhirasramesu naradhipa | trisu garhasthyamulesu moksadharmanudarsinah || 27 | MB XII. 311 14. sa moksamanucintyaiva sukah pitaramabhyagat | prahabhivadya ca gurum sreyorthi vinayanvitah || ' || moksadharmesu kusalo bhagavan prabravitu me | yatha me manasah santih parama sambhavet prabho || 2 || MB XII. 312

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 97 which leads to Moksa. he will ask you to do." for Mithila to see Janaka. NP I. 58. 28-54 He will remove all your doubts. Do as Suka, thus addressed by his father, left The part of the story narrated above appears in the NP in identical verses to almost the same extent. DB I. 14. 13-70; 15. 1-67; 16. 1-61; 17. 1-10 The birth of Suka was greeted with great joy by the Gandharvas, Apsarasas, and the gods. The requisite equipment of the Brahmacarin-viz. the staff, dark hide and waterpot fell from the sky for Suka. Vyasa performed his Upanayana. Suka chose Brhaspati as his preceptor, learnt all the Vedas with their auxiliary parts and returned to his father. (This part of the story appearing here in a shorter form and in different words is mostly In the following part, identical in content with the MB. however, the DB gives quite a different slant to the content and the spirit of the story). Then Vyasa greeted Suka with great affection and settled him at the hermitage. Anxious to get Suka married, Vyasa said to him: "You have studied all the Dharma-Sastras. Now get married and enter into householder's stage of life. Beget a son and free me from the 'debt'. A man without a son has no future."15 follows a long argument between the son and the father. Suka put it to Vyasa: "what happiness is there for a man who is enslaved by a woman? The householder's life is a life of captivity.16 What happiness is there in a life of captivity ?"16 Vyasa. replied, defending the life of a householder: "A householder's 15. bedo sdhitastvayanagha | dharmasastrani sarvani kuru bharyam mahamate || 27 || rnanmocaya mam putra prapya daran manoraman || 28 || aputrasya gatirnasti svargo naiva ca naiva ca || 29 || DB I. 14 16. striyam krtva mahabhaga bhavami tadvasanugah | 13 sukham kim paratantrasya strijitasya visesatah || 37 || ...grhnati purusam yasmad grham tena prakirtitam | kva sukham bandhanagare tena bhito'smyaham pitah || ibid

98 puranam - PURANA [Vol. VII., No. 1 life is not prison house. Even a householder, who is free in mind, can get Deliverance. There is no higher duty than that of the Grhastha. One should gradually go from one stage of life to another. It is difficult to control the turbulent senses for one who has not taken to a wife. Therefore, do what I tell you in your own interest. Get married to a girl of a good family and follow the path laid down by the Vedas."17 Suka however, could not be persuaded. He replied to his father with counter-arguments: "The householder's worldy life is full of sorrows and is like a snare." Vyasa trembled with pain, wept with sorrow and his mind was dejected at this resolute stand of Suka. Seeing the pitiable condition of his father, Suka replied with dismay: "I am simply bewildered to see that even the great Vyasa-the promulgator of the Vedanta-has been deluded by the enticements of the mysterious Maya of the world. As for me, the idea that I am bound and that I should get free from these bonds of worldly existence does not leave me."18 18 Vyasa then appealed to Suka to study the Bhagavata-Purana which, he hoped, would impress on him the sovereign power of the Sakti or the Devi or the Laksmi-i. e. the sovereignty of the female element in Creation. It is said further on in the DB that Suka studied the Purana but did not attain the peace of mind which he so fervently 17. na grham bandhanagaram bandhane na ca karanam | manasa yo vinirmukto grhastho'pi vimucyate || 55 || srasramadasramam gacchediti dharmavido viduh || 61 || indriyani mahabhaga madakani suniscitam | adarasya durantani pancaiva manasa saha || 64 | tasmattvamapi kalyanam kuru me vacanam hitam | kulajam kanyam vrtva vedamagam samasraya || 70 18. aho mayabalam cogram yanmohayati panditam | ibid vedantasya ca kartaram sarvajnam vedasammitam || 24 || na jane ka ca sa maya kimsvit sativa duskara | ya mohayati vidvamsam vyasam satyavatisutam || 26 || baddho'hamiti me buddhirnapasarpati cintatah || 45 | DB I. 15.

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 99 wished. Seeing Suka still restless, Vyasa advised Suka to approach Janaka of Mithila. He said "King Janaka is Videha¹9 and Jivana-mukta: While he leads his normal life of a king, he has transcended the weaknesses and temptations of the flesh and lives like one emancipated. He will remove your doubt and delusion and expound you the true reality." At this proposal and hearing the description of Janaka Suka exclaimed: "Oh ! what a hypocrisy To say that a king rules his kingdom and at the same time has transcended the weaknesses of the flesh is a contradiction 20 How in terms like saying that the barren woman has a son. can he be said to be emancipated when as a king he experiences the pleasures and sorrows of worldly existence and has to live in and deal with inequalities? I have grave doubts how a king living a householder's life can attain the state of emancipation. I have a desire to see the king and get my doubts removed. I shall therefore, go to Mithila." With these words, Suka fell at the feet of his father and took his leave. Vyasa while bidding him farewell said: "You are my very life. I shall feel miserable without you. After seeing Janaka and getting your doubts cleared by him you should return and stay here, devoting yourself to the study of the Vedas"; and Suka then left for Mithila to meet Janaka. Note While this part of the story is identical in extent and wording in the MB and the NP, it has been given a different orientation in the DB. In the DB, Vyasa who had a desire for a son and eventually got a son, further champions the cause of the householder and persuades Suka to get married and procreate progeny. Suka, who wants to renounce the world and become a recluse, opposes Vyasa who now proposes to him to see Janaka. Vyasa probably hopes in this way to bring Suka round to accept 19. There is a play on the word Videha. Janaka the king of the country of the Videhas is also said to be Videha; one who has transcended the sense of physical existence. 20. dambho'yam kila dharmatman bhati citte mamadhuna | jivanmukto videhasva rajyasastre mudanvitah ||50|| vamdhyaputra ivabhati rajasau janakah pitah || 5 || DB. I. 16

100 puranam - PURANA [Vol. VII., No. 1 the life of a householder from the example of Janaka who being mentally detached, combines in himself the roles of the householder and the recluse. Suka, however, is strongly in favour of renunciation. He can not believe that Janaka, a householder and a king, can be a Videha and Jivanamukta. III. SUKA'S MEETING WITH JANAKA (a) Suka's journey to Mithila of Janaka and his reception at Janaka's court. MB XII. 312. 12-46; 313. 1-13. Suka flew over the mountains, the rivers and the forests, crossed many countries and cities and reached the country of Videha which was ruled by Janaka. While going through the country-side of Videha, he saw villages full of cows and settlements of cowherds, rich with corn, milk and food. He also saw on the way hundreds of ponds adorned with lotus plants. He reached the suburbs of Mithila where there were parks full of He at last elephants, horses and crowded with men and women. arrived at the first outer gate of Mithila. There he was first stopped by the gatekeeper. But he was allowed to enter when the gatekeeper found him deeply engrossed in meditation, and like one emancipated (mukta). While he walked on towards the palace, through the thoroughfare, another gatekeeper, struck by his dazzling splendour like that of the midday sun, ushered him into the hall beyond the second gate. There Suka remained, full of repose and calm, his thoughts bent on Moksa alone, little heading his surroundings. Soon, the king's minister came and with folded hand, ushered him into the third chamber of the king's palace. Adjoining the chamber was a lovely garden with well-laid out bathing pools and flowering trees. The minister led Suka into the garden, pointed him out a seat and went away. There Suka seated himself and stayed the whole night. He was soon surrounded there by young beautiful courtezans clad in fine clothes and wearing golden ornaments. They danced, sang and frolicked about him with sweet amorous blandishments, offering him excellent bed with rich coverlet. But Suka remained unmoved by all these tempta-

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 101 tions. In the midst of women, he practised yogic meditation in the first part of the night, slept soundly during the hours of midnight and wok up to practise yogic contemplation again during the last watches of the night. Then the next morning, king Janaka came to meet him along with his ministers. Led by the royal priest, Janaka approached Suka, offered to Suka high seat embellished with jewels and covered with rich coverlets, and presented him, with bowed head, worship including a cow. After mutual customary inquiries regarding health etc. were over, Suka on being asked by Janaka the reason of his visit, told him that he was sent by his father and that he wanted to know from him the following: "How is Moksa or Emancipation achieved? By knowledge or or by penance? By way of activism or renunciation?" Thereupon followed the discourse of Janaka. 21 NP I. 58. 54-72; 59. 1-10 The above part of the story, without some portions, is narrated in the NP in verses identical with those in the MB. The portions that are omitted include firstly verses relating to the account of the places on the way which Suka is described in the MB to have seen during his journey to Mithila, and secondly verses describing the reception which Suka is described in the MB to have received from the gatekeepers and the courtezans. Thus the extent in the NP relating to this part of the story is less than that in the MB by about 18-19 verses. The omitted portion does not make any material change in the tenor of the story. DB I. 17. 11-66; 18. 1-14 Suka started on his journey to Mithila and went fast as an arrow discharged from a bow. On his way he saw many countries with rich people, forests and ripe fields. He also beheld many yogins, and followers of the Saiva, Pasupata, Saura, Sakta and Vaisnava Sects. When he entered Mithila, he was accosted by the gatekeeper and was prevented from entering, until he knew who the newcomer was. Suka replied: "I have come here to 21. kim karyam brahmaneneha moksarthamca kimatmakah | katham ca moksah karttavyo jnanena tapasapi va || MB XII. 313.13

102 puranam - PURANA [Vol. VII., No. 1 see your king. As you are obstructing me, it appears that I was wrongly informed by my father. He told me that your king is really a Videha i. e. he has transcended the selfish considerations of the body and the mundane world. How does this claim of your king square with the obstruction that you now put against my entry, under his orders?" The gate-keeper was impressed by the words of Suka and requesting to be excused, allowed him to enter. Before moving further, Suka gave a short discourse to the gatekeeper on the latter's request on worldly pleasures and sorrows, which he said, are due to greed and attachment for the things of the world. True happiness lies in contentment, he said. Then Suka walked unconcerned through the market places of Mithila and finally entered the precincts of the palace. There also at the entrance he was obstructed by the gatekeeper; but he stood still and in meditation until a minister of Janaka came and ushered him first into a palace-chamber and then into a garden adjoining the chamber. The courtezans, under the orders of the minister, attended on him, trying all their charms and blandishments. He was also taken to the special garden of the king's harem by the ladies of the harem who were struck and infatuated by his handsome form and mien. Women provided him with excellent bed covered with rich coverlets. But Suka remained calm and unaffected. He considered them all as his mother. In the presence of them all, unperturbed, he practised meditation in the first part of the night, then slept soundly for the middle watches of the night; getting up and again practising contemplation during the last part. Then in the morning, king Janaka with his ministers went to see him. After receiving customary worship and inquiries from the king, Suka disclosed the reason of his coming": "My 22. 23, 24. apravesah pure jato videho nama bhupatih | DB I. 17.29 bandhu samtosa evasya nanyo'sti bhuvanatraye || Ib. I. 17.47 vyasenokto maharaja kuru daraparigraham | sarvesamasramanam ca grhasthasrama uttamah || 6 || maya nangikrtam vakyam matva bandham gurorapi | na bandho'sti iti tenokto naham tatkrtavan punah || 7 || DB 1.18

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 103 father Vyasa wants me to take to a wife, for according to him, the householder's stage of life is the best. I did not accept his view, for I think the householder's life is a great bondage. He has referred me to you. You, he says are a king and a ruler and yet are emancipated, not being bound by the bonds of mundane desires. I also wish to get emancipated. You will kindly instruct me as to what I should do." And Janaka began his discourse to Suka. Note-While this part of the story narrated in the MB and the NP is completely identical in wording and tenor, that in the DB is couched in a different wording with a longer account. The DB account introduces new elements of which more important are the following: Suka sees the Yogins and the followers of various religious sects on his way to Mithila. In his encounter with the gatekeeper of Mithila, he is made to pass critical remarks on, what appear to him, the contradictions in the character of king Janaka and then he is also made to deliver a discourse to the gatekeeper on the latter's request. The account in the DB, though longer and containing additions, does not essentially detract from the spirit of the story. The longer account with additions looks, as if it is the expansion of the ideas contained in the MB and NP versions. (b) Janaka's discourse to Suka MB XII. 313. 14-51; 314. 1-2. The following is the summary of the main point in the discourse. Janaka said: "To get the state of emancipation, a man should order his life and live gradually and progressively through the four stages of life (Asramas)-Brahmacarya, Garhasthya, Vanyasrama (i. e. Vanaprastha) and finally Brahmasrama (i. e. Sannyasa) discharging the duties of every stage. At this point Suka intervened and asked: "If knowledge 925 25. purvairacarito dharmamsvaturasramya samkathah || 24 || sranena kramayogena bahujatisu karmana | krtva subhasubham karma mokso nameha labhyate || 25 || MB XII. 313

104 puranam - PURANA [Vol. VII., No. 1 which is essential for the state of emancipation arises in a man's mind, is it still necessary for him to live through all the customary Asramas of life ?-This is my problem." Janaka replied :" "The traditional religious code of the four asramas is meant to preserve the uninterrupted continuity of society and of activities essential to it. One whose mind has become purified can attain the state of emancipation even in his youth in this first asrama i. e. stage of life. For him the remaining three Asramas have no meaning. The 'Light' is within and can be visualized by one who has equanimity. One who does not bear ill in thought, word 26. utpanne jnanavijnane pratyakse hrdi sasvate | kimavasyam nivastavyamasramesu vanesu va || 20 || 27. anucchedaya lokanamanucchedaya karmanam | purvairacarito dharmah caturasramyasamkathah || 24 || asadayati suddhatma moksam vai prathamasrame || 26 || tamasadya tu muktasya drstarthasya vipascitah | trisvasramesu ko nvartho bhavetparamabhipsatah || 27 || jyotiratmani nanyatra ratam tatraiva caiva yat | svayam ca sakyam tadddrastum susamahitacetasa || 32 || yada na kurute bhavam sarvabhutesu papakam | karmana manasa vaca brahma sampadyate tada || 34 || tyaktva kamam ca moham ca tato brahmatvamasnute || 35 || etatsarvam prapasyami tvayi buddhimatam vara | yaccanyadapi vettavyam tattvato veda tad bhavan || 41 || vyavasayena suddhena madvidhaischinna samsayah | vimucya hrdayagranthinasadayati tam gatim || 46 || USASSO sraham ca tvanupasyami ye capyanye manisinah | asthitam paramam margamaksayam tamanamayam || 50 || yatphalam brahmanasyeha moksarthasca yadatmakah | tasminvai vartase vipra kimanyat pariprcchasi || 51 ||

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 105 and deed towards any creature, who has cast off desire and greed attains to Brahman i. e. the state of emancipation. I can see all this present in you. You have known what is really to be known. I assure you that you are already on that imperishable and blissful highway of state of emancipation. The ultimate fruit that a Brahmana achieves, the state of Moksa, its very substance is already in your possession. What else do you ask for?" After hearing the discourse of Janaka Suka made up his mind and sped towards the north, bound for the Himalaya, NP I. 59. 11-50 The discourse of Janakajas narrated in MB above appears in identical verses in the NP and to the same extent. DB I. 18. 15-61; 19. 1-35 As in the MB, in the DB also Janaka in the beginning (I. 18. 15-22) exhorted 28 Suka to remember that one who wants to attain the state of emancipation should follow the Vedic path of living gradually through the four graded Asramas (stages) of life. Thereupon Suka, as in the MB, here in the DB also, interrogated him asking whether for one whose mind was filled with dispassion born of knowledge, it was still necessary to live through all the asramas of life.29 From this point onwards, the answer of Janaka and the subsequent questions of Suka and again Janaka's answers thereto in the DB have a wording and bearing different .30 "The from those in the MB and the NP. Janaka replied: 28. srasramadasramam gacchediti sistanusasanam || DB I. 18.22. 29. utpanne utpanne hrdi vairagye jnanavijnanasambhave | sravasyameva vastavyamasramesu vanesu va || 30. durjaram vasanajalam na santimupayati vai | DB I. 18.23 atastacchamanarthaya kramena ca parityajet || 26|| grhasthasrama samstho'pi satih sumatiratmavan | na ca hrsyenna ca tapellabhalabhe samo bhavet || 31|| mana eva manusyanam karanam bandhamoksayoh || 39|| bandhamoksau manahsamsthau tasmin sante prasamyati || 40|| to vedapradistena margena gacchatam subham || 7 || DB I. 18, 14

106 puranam - PURANA [Vol. VII., No. 1 complex knot of desires is difficult to cut at a stroke. It can be removed only gradually by living through the four stages of life. Even who lives a householder's life can get a state of emancipation if he lives a life of detachment. The states of bondage and emancipation are after all contingent on the state of the mind. One, whose mind is still, gets serene. Leading a life of duties prescribed by the Veda, in a spirit of detachment leads one to emancipation." At this point Suka put in an objection :31 "The duties prescribed by the Vedas include sacrifices which involve injury and violence. How can the discharge of such duties lead to emancipation ?" Janaka replied: "The injury or violence when done without self interest or attachment is tantamount to non-injury or non-violence.''3 Then suka put forth another doubt :38 "How can a man living in the midst of temptations remain disinterested, detached and passionless? While you are reigning as king, your desire for wealth, comfort and pleasure, and victory in battle is alive. How can you be, then, said to have attained the state of emanciption in this very life? Your forefathers are reputed for their name of Videha i. e. the emancipated ones who have trans- 31. vedadharmesu himsa syat pradhamambahula hi sa | DB I. 18. katham muktiprado dharmom vedokto bata bhupate || 119 32. raginam sapi hisaiva nisprhanam na sa mata || 59 DB I. 18. 33. samdeho'yam maharaja vartate hrdaye mama | mayamadhye vartamanah sa katham nisprho bhavet || vittasana na te santa tatha rajasukhaisarana | jayaisana ca samgrame jivanmuktah katham bhaveh || 5 .... tava vamsodbhava ye ye srutah purve maya nrpah | videha iti vikhyata namatah karmato na te || 20 nimirnamabhavadraraja purvam tava kule nrpa | yajnartham sa tu rajarsirvasistham svagurum munim || 21 nimantrayamasa .............. ....1122 anyonyasapat patitau taveva ca maya srutam 1126 videhena ca rajendra katham sapto guruh svayam | vinoda iva me citte vibhati nrpasattama || 27 DB I, 19,

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 107 cendend the temptations and weaknesses of the flesh. It is reported that one of your forbears named Nimi, out of anger, cursed his preceptor in return for the latter's curse. To call such a king 'emancipated' appears to me a joke! As for me, I have resolved to lead a life of a recluse roaming from place to place. My mind is not interested in the home and in the wife. I shall roam like a deer without possessing any property, unaffected by pairs of opposites like pleasure and pain." Thereupon Janaka replied" : "You will fraternize with the deer, no doubt. But the properties of the Great Elements of which this body is composed prevail everywhere. One is always anxious to get food. Even a recluse like you-how can you get free from anxiety on that account? You are plagued by doubt. I am free from doubt. I have realized that I am not in bondage and that is why I am happy. The bondage consists in the belief that 'this body is mine', while freedom from this belief is emancipation. The same is applicable to the house, wealth and kingdom which, I have realized, are not mine." After hearnig the discourses of Janaka, Suka was pleased in mind. He took leave of Janaka and returned to the hermitage of Vyasa. Note-While the wording and the tenor of the questions of Suka and the discourse of Janaka in reply to Suka are identical in the MB and the NP, they undergo a change in the DB. The 34. na me'dya ramate cittam grhadaradisu kacit | ekaki nisprho'tyartham careyamiti me matih || 2|| nihsamgo nirmamah santah patramulaphalasanah | mrgavadvicarisyami nidvamdvo nidvamdvo nisparigrahah || 13|| DB J. 19 35. mrgaih saha susambamdho bhavita te na samsayah || 29|| mahabhutani sarvatra nihsamgah kva bhavisyasi | sraharartham sada cinta niscintah syah kada mune || 30|| vikalpopahatastvam vai duradesamupagatah | na me vikalpa samdeho nirvikalpo'smi sarvatha || 32 || na baddho'smiti buddhayaham sarvadaiva sukhi mune ||33|| deho'yam mama bandho'yam na mameti ca muktata | tatha dhanam grham rajyam na mameti ca niscayah || 35 DB I. 19

108 puranam - PURANA [Vol. VII., No. 1 wording in the DB is completely different. So also, the tenor and the upshot of the discourse in the DB, are also radically different from those in the MB. In the MB and NP Janaka with his insistence on mental detachment or dispassion as the essential prerequisite for the state of emancipation, accepts Suka's qualification for that state and allows him to be a recluse if he so chooses, without requiring him to pass through the graded stages of the three Asramas. In the DB, however, Janaka, with equal insistence on the qualification required for the state of emancipation, implies his preference for stage of a householder with the requisite qualification. He attacks Suka's belief that detachment or dispassion which is an indispensable prerequisite for emancipation is best attained in the life of a recluse only and insists that householder's life such as his own embodying the spirit of utmost detachment can be an adequate, if not a better, substitute for the life of a recluse. IV. SUKA BACK AT HIS FATHER'S PLACE IN THE HIMALAYA (a) The description of the Himalaya MB XII. 314. 3-22 The Himalaya which was the abode of Vyasa and to which Suka now returned is described in some twenty verses: Himalaya is full of celestial damsels and kinnaras and echoes with the notes of their songs. It is full of various kinds of birds. It is frequented by the Eagle king of the birds and by the divine guardians of the quarters (Lokapalas). It was on the Himalaya that god Kumara threw his missile (Sakti) which could not be moved by any god except Visnu. It was on the side of the mountain that Mahadeva practised austere penance in a hermitage which, surrounded by flames of fire, was guarded by the god of fire himself. NP Both omit the description of the Himalaya. DBS (b) Suka on arrival, finds Vyasa engaged in teaching the Vedas to his four pupils. MB XII. 314. 23-49; 315. 1-10. While Vyasa was teaching the Vedas to his four pupils

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 109 named Sumantu, Vaisampayana, Jaimini and Paila, he saw Suka Suka 'effulgent like the Sun', speeding to him like an arrow. bowed down at his father's feet and greeted the four pupils. He then reported with glad heart, the discourse he had heard from Janaka. Having heard him, Vyasa in his hermitage in the Himalaya continued his teaching of the Vedas to the four pupils and Suka also who had now joined them. One day, the four pupils, who had now completed the study of the Vedas, requested Vyasa to grant them the following boon: "We are four; Your son is the fifth. It is our desire that the Vedas should find their abode or fountain head only in us five. Let there be no sixth pupil." Vyasa replied: "You will be the fountainhead of the Vedas. Let the Veda be expanded by you. In so doing, you should see that only proper, righteous persons receive the Veda." The four pupils were glad to hear the words of their great preceptor and requested for his permission to descend to the world of men in order to extend and expand the Vedas. Vyasa giving them permission warned them saying. "Beware! never be heedless while teaching the Veda, for the Veda is liable to be grossly misunderstood." The four pupils bowed before him with their heads and with his permission descended on the earth where they employed in teaching the Veda and officiating at the sacrifices. After the four pupils had left, Vyasa remained at the hermitage alone with his son Suka, silent and in meditative mood.37 NP I. 59. 51-55 ; 60. 1. This part of the story which occupies in the MB a space of 37 verses has been very much curtailed in the NP. The NP picking out identical words from the narrative of the MB makes a bare mention in about five verses of the following links in the story: Suka, on arrival at the hermitage saw his father teaching 36. catvaraste vayam sisya guruputrasca pancamah | iha vedah pratistheran esa nah kanksito varah || 37. avatirnesu sisyesu vyasah putrasahayavan | MB XII. 314.38 tusnim dhyanaparo dhimanekante samupavisat || MB XII. 315.10

110 puranam - PURANA [Vol. VII., No. 1 the Vedic Samhitas to Paila and others. On hearing from Suka the report of his conversation with Janaka, Vyasa with a glad heart, embraced his son and seated him beside himself. Then Paila and other pupils descended from the mountain on to the earth and devoted themselves to teaching Vedas and officiating at sacrifies. After the pupils had left, Vyasa remained at the hermitage, silent and meditative alone in the company of his son. DB I. 19. 40-43 The DB notes the arrival of Suka and does not refer to the four pupils of Vyasa. It gives quite a different turn to the story of Suka. It is said in the DB that Suka, on his arrival, was greeted affectionately by Vyasa. He stayed there with his father, mastering the Vedas and other scriptures. Suka had been impressed very favourably by the example of Janaka the householder and the king. While residing in the hermitage, he therefore married a beautiful girl named Pivari and begot four sons and one daughter. This daughter of Suka named Kirti was married to one Anuha and gave birth to a son named Brahmajna. Note-It will be found that the DB effects a material change in this part of the story of Suka. According to the MB and NP, Suka, back from Janaka's court, fortified by Janaka's blessings, appears firm in his resolve for pursuing his ideal of Emancipation through renunciation; Suka in the DB version, however, wishing to follow Janaka's example of attaining emancipation through activism, marries and takes to a house-holder's life. (c) Vyasa's Discourse to Suka on the Wind-system of the Cosmos. MB XII. 315. 11-57 While Vyasa sat alone in his hermitage with his son in silent and meditative mood, Narada went to him and said: "Why is there no sound here of the chanting and recitation of the Veda? Why are you sitting so silent and thoughtful? This mountain which does not echo to the recitation of the Veda looks ugly like the settlement

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 111 of barbarians". 88 Vyasa explained to Narada in reply that he had been seized by a gloomy mood since the departure of his four pupils.39 Narada, however, said: "The Vedas fall into disuse and become tainted if they are not recited. You should start reciting the Veda with your intelligent son." Accordingly Vyasa began with his son the recitation of the Vedas in a loud voice, filling the surroundings with their properly accented resonances. While they were chanting the Vedas, their suddenly blew a tempestuous wind. Vyasa immediately stopped his son from reciting, saying that it was the occasion to stop the study and the recitation (anadhyaya). Thereupon Suka asked his father about the winds-whence they came and the way they behaved. Vyasa admiring the curiosity of his son explained the system of winds that operated in the universe (verses 30-56). What he said is, in brief, as follows: "There are 'seven paths of the wind' which were named as Pravaha, Avaha, Udvaha, Samvaha, Vivaha, Parivaha and Paravaha. They operate as mighty winds blowing through the atmosphere outside and as breaths working in the human body. These winds are the wonderful sons of Aditi, never ceasing in their courses, all-penetrating and allcarrying. When the wind blows very violently, they do not recite the Veda. The sounds of Vedic words are afflicted by them". 40 Vyasa, after furnishing his discourse, went to the heavenly Ganga, leaving Suka alone. NP I. 60. 2-37 The above part of the story "as narrated in the MB appears in identical verses in the NP except in the following detail: In the MB it was Narada who visited Vyasa and exhorted him to resume the recitation of the Vedas. In the NP, it is a 'disem- 38. brahmaghosaivirahitah parvato'yam na sobhate | 13 na bhrajate yathapurvam nisadanamivalayah | 14 MB XII. 315 39. viyuktasyeha sisyairme natihrstamidam manah | 19 Ib. 40. tasmad brahmavido brahma nadhiyante'tivayati | vayorvayubhayam hyuktam brahma tatpiditam bhavet || 56 MB XII. 315

112 puranam - PURANA [Vol. VII., No. 1 bodied voice' (asaririni Vak) which exhorts Vyasa to resume the recitation of the Veda, and this exhortation is abridged to about 3 verses as compared with that of Narada in the MB which latter takes up about 12 verses. DB does not mention this episode of Vyasa's resuming the recitation of the Vedas and again stopping it at the appearance of the sudden gusts of wind. The above part of the story does not appear in the DB. Note That the part of the story in the MB appears in identical verses in the NP, with a difference only in respect of the personality of Narada is already noted above under NP. The difference viz. that the NP substitutes 'disembodied voice' (asaririni Vak) in place of Narada can be explained by the fact that in the NP it is Narada himself who is the interloculor asking Sanandana to tell him the story of Suka. The author of this part of the story of Suka in the NP who appears to have a version of the story identical with that in the MB wanted somebody to exhort Vyasa to resume the recitation of the Veda which, being subsequently thwarted by the tempestuous winds, provided an occasion for introducing the discourse of Vyasa to Suka on the wind-system. Narada being the interlocutor himself in the NP had to give way to somebody else-'a disembodied voice'. (d) Narada's discourse to Suka MB XII. 316. 1-59; 317. 1-30; 318. 1-45. After Vyasa had left for the heavenly Ganga, Suka was left alone in the hermitage. During that interval, Narada met him and said to him: "What good can I accomplish for you ?" Suka answered: "Please instruct me in what would be good to me in this world." Then Narada said that what he would now tell him for his good was already told by the great Sanatkumara previously to sages of old. With this prefatory remark, Narada gave a discourse to Suka. The following is the brief summary

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 113 of the discourse 1: "There is no eye like knowledge, no sorrow like attachment, no happiness like renunciation. One who has renounced the fruit of all actions, who is desireless and possessionless, one who has renounced everything is the truly wise man. Non-possession, deep contentment, desirelessness, deliberation before action constitute the highest good. Possession is attended with harm. A silk-worm spinning his cocoon is enmeshed in his own possession. Men entangled in their sons, wives and family sink down into ruin like elephants sunk in the muddy soil of the lake. 41. tattvam jijnasatam purvamrsinam bhavitatmanam | sanatkumaro bhagavanidam nasti vidyasamam caksurnasti vacanamabravit || 5 || vidyasamam tapah | nasti ragasamam duhkham nasti tyagasamam sukham || 6 || 15 sarvarambhaparityagi nirasirnisparigrahah | yena sarvam parityaktam sa vidvan sa ca panditah || 14 || akimcanyam susamtoso nirasistvam acapalam | etadahuh param sreyah atmajnasya jitatmanah || 19 || alam parigraheneha dosavan hi parigrahah | krmihi kosakarastu badhyate svaparigrahat || 29 || putradarakutumbesu saktah sidanti jantavah | sarah pankarnave magna jirna vanagaja iva || 30 || nibandhani rajjuresa ya grame vasato ratih | chivainam sukrto yanti nainam chindanti duskrtah || 37 || jarasokasamavistam rogayatanamaturam | rajasvalamanityam ca bhutavasamimam tyaja || 43 || anadinidhanam jantumatmani sthitamavyayam | akartaramabhutam ca bhagavanaha tirthavit || 53 || MB XII. 316 sranto nasti pipasayastustistu paramam sukham || 21 || sravanti na nivartante srotamsi saritamiva | srayuradaya martyanam ratryahani punah punah || 5 akramya roga pradatte pasun pasupaco yatha || 34 || dvamdvaramesu bhutesu gacchantyekaikaso narah | idamanyat param pasya matra moham karisyasi || 43 || MB XII. 317 MB XII. 318

114 puranam - PURANA [Vol. VII., No. 1 Oue who likes to live in society is like an animal tied down by a halter. The good break this bound and get free. This body, the abode of the elements is perishable, foul and full of diseases. The soul dwelling inside is beginningless, deathless and incorporeal. The great Sanat kumara, who knew what is holy, has said so. There is no end to thirst; contentment is the highest happiness. As the courses of rivers flow down, never to return in the same way, the days and nights take away the life of mortals again and again. Disease attacks and kills creatures as a butcher does to the animals. The creatures in the world take great pleasure in pairs of opposites. You should not be deluded by them." NP I. 60. 37-94; 61. 1-73 The NP narrates this part of the story and the discourse narrated above in identical verses and extent with the following points of difference: In the MB., it is said that Suka who is alone is approached by Narada who subsequently gives the discourse. In the NP however, it is Narada who is the interlocutor who is asking Sanandana about the story of Suka. Therefore in the NP it is not Narada but Sanat kumara who, as Sanandana says to Narada, meets Suka and subsequently gives the discourse to him." Except difference in this detail, the story and the discourse are identical in the MB and the NP. DB I. 20. 44 The DB mentions in one verse 13 that Suka (who had already married and got four sons and one daughter) after some time, got the highest knowledge and attained to the highest path of Yoga through the instruction of Narada. The DB does not give the discourse or instruction of Narada. 42. tatra svadhyayasamsaktam sukam vyasasutam mune || 38 || sanatkumaro bhagavanekante samupagatah | utthaya satkrtastena brahmaputro hi kanina || 29 || NP I. 60 43. kalena kiyata tatra naradasyopadesatah | jnanam paramakam prapya yogamargamanuttamam || 44 || putre rajyam nidhayatha gato badarikasramam | 45 || DB I. 20

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 115 Note-It is worth noting that according to MB and DB, it is Narada who gives a discourse containing instruction to Suka which eventually leads him to make his final resolution to renounce the world. In the NP, instead of Narada, it is Sanatkumara who gives such a discourse. In the NP it could not have been Narada because, as already mentioned above in another connection, Narada is the original interlocutor who asks Sanandana the story of Suka, and as such he could not appear again as the giver of the discourse. In this connection, it is also worth recalling that Narada in the MB passage prefaces his discourse with the remark (XII. 316. 5) that the instruction which he now proposes to give to him is the same as was given by Sanatkumara to the pious sages of old. It indicates that the MB text of Narada's discourse to Suka, which is identical with the NP, was an ancient text ascribed by tradition to Sanatkumara. The NP appears to be placed in an advantageous position, which, relying on tradition, it has happily used by calling in Sanatkumara to give first-hand instruction to Suka. (e) Suka, resolved on renunciation, leaves his father in quest of the way to the state of emancipation. MB XII. 318. 46-63 Reflecting on the discourse of Narada, Suka said to himself: "How can I attain the highest state and never return to this earthly birth existence? I want to go to a place where my mind shall get tranquility and where I shall remain immutable and immortal. This state is not possible without Yoga. I shall therefore betake to Yoga and enter the Sun. The Sun does not wane like the moon. It is all imperishable splendour. I would like therefore, to go to the sun and remain there with my mind detached." 44. katham tvahamasamklisto gaccheyam paramam gatim | navateyam yatha bhuyo yonisamsarasagare || 49|| tatra yasyami yatratma samam me'dhigamisyati | aksayascavyayascaiva yatra sthasyami sasvatah ||5111 na tu yogamrte sakya praptum sa parama gatih || 52 ||

116 puranam - PURANA [Vol. VII., No. He then got the permission of Narada and went to his father Dvaipayana to take his leave. Vyasa, hearing Suka's resolve, got pleased and said, "my son, please stay for a while today while I please my eyes by looking at you, 45 Suka, devoid of all attachment, free from all ties, with his thoughts bent on Moksa left his father and departed. NP I, 61. 74-78 The NP Summarizes this part of the story in 5 verses saying: "Sanatkumara, after giving discourse, took leave of Suka and went away. Suka, eager to seek the highest state of Brahman, approached his father, went round him in salutation and started for the Kailasa. Vyasa, pained at his separation, wailed forth asking him to stay on for a while. But Suka, devoid of all attachment, free from all ties, with his thoughts bent on Moksa, departed. DB I. 19. 45-46 The DB makes only a bare mention, in about two verses, of Suka entrusting his kingdom to his sons and learning the company of his father to go to Kailasa. Note The MB refers to Suka's resolve to enter the orb of the Sun as the first stage on the path of emancipation. The NP and the DB do not make mention of this detail. By this resolve of Suka one is reminded of a verse which says: Two penetrate the orb of the Sun: the Recluse who practises Yoga and the hero who has laid down his life on the battlefield." It appears that the resolve of Suka is befitting a great Yogin that he is. tasmadyogam samasthaya praveksyami tejorasi divakaram ||53|| na hyesaksayamapnoti somah suraganairyatha ||54|| srato me rocate gantumadityam diptatejasam | atra vatsyami durdharso nihsanagenantaratmana || 1561 45. srutva rsistadavacanam sukasya prito mahatma punaraha cainam | bho bhoh putra sthiyatam tavadadya yavaccaksuh prinayami tvadartham || 6210 46. dvavimau purusau loke suryamandalabhedinau | | parivrad yogayuktasca rane cabhimukho hatah |MB V. 33.178

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 117 V. SUKA GOT EMANCIPATED AND BECAME ONE WITH THE WHOLE CREATION (a) Suka, by practising Yoga, flew into the Sky. MB XII. 319. 1-17 Suka was adept in practising the successive practices of Yoga. At day break, looking at the rising sun, this great Yogin flew into the sky. The whole creation looked on with wonder, as Suka sped through the ethereal regions, calm and fearless, into the world of the Sun. The gods showered celestial flowers on him as a mark of their worship. NP I. 62. 5-12 The NP presents the above part of the story in identical words, in an abridged form omitting some verses. DB I. 20. 46-48 The DB merely mentions that Suka practised Yoga and flew into the sky. (b) Suka's Request to the Creation MB XII. 319. 18-29 While Suka speeding through the ethereal regions crossed the Malaya mountain, the celestial damsels gazed at him with wonder and admiration. Urvasi exclaimed: "O! how wonderful is this youthful Dvija full of intelligence and calm! He is fast speeding in the Sky like the moon! The father must be very fond of such a son! How could his devoted father abandon him?" These words were heard by Suka and he, looking around at the quarters, the mountains, the forest and the sky, said appealing to all the creation: "If my father follows crying and shouting out after me you should all together collectively reciprocate and give him the reply (that I am yea). Please do this out of your love for me. At these words of 47. aho buddhisamadhanam vedabhyasarate dvije | acirenaiva kalena nabhasvarati candravat || 21 || 5400 fqg: gaifa: ga: 1 ananyamanasa tena katham pitra vivarjitah ||22||

118 puranam - PURANA [Vol. VII., No. 1 suka, the quarters with the forest, the mountains, rivers, all around reverberated with the affirmative 'yea'.48 NPI. 62. 13-15 The NP drops the exclamations of Urvasi in the MB and says instead: "The hosts of Gandharvas and celestial damsels and the sages looking at Suka with wonder exclaimed: 'Who is this that has attained such perfection?' Then Suka told them his name and appealed to them to reply to his father if the latter went crying out after him". The verse containing the appeal of Suka is identical with that in the MB. DB makes no mention of the above part of the story containing appeal of Suka. (c) Sulca becomes one with all creation. MB XII. 320. 1-19. Suka sped with his Yogic power through the regions Tamas, Rajas and Sattva towards the final Brahman. All the creation quivered with dismay. Meteors fell from the sky. The waters were agitated. While Suka careered flying above the earth, mountain peaks cleft and gave way to him. He passed on the way by the river Mandakini. He looked at the river with the groves of flowery trees waving on its banks.49 The celestial 48 (sukah ) udaiksata disah sarva vacane gatamanasah ||23|| srabravittastada vakyam sukah paramadharmavit | pita yadyanugacchenmam krosamanah suketi vai ||26|| tatah prativaco deyam sarvaireva samahitaih | etanme snehatah sarve vacanam kartumarhatha || 27 || sukasya vacanam srutva disah savanakananah | samudrah saritah sailah pratyucustam samantatah | 28|| yatha jnapayase vipra badhamevam bhavisyati || 29|| MB XII. 319 49. tato mandakinim ramyamuparistadabhivrajan | suko dadarsa dharmatma puspitadrumakananam ||16|| tasyam kridantyabhiratah snanti caivapsaroganah || sunyakaram nirakarah sukam drstva vivasasah | 17|| MB XII. 320

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 119 damsels were at that time sporting in the river, with their garments off. They looked at Suka whom they found so expressionless and vacant that they continued their sport undisturbed. Suka sped and flew above the path of the winds and finally in the full plenitude of his power, became one with all creation.50 NP I. 62. 16-25 The NP, cutting out some verses which describe Suka's careering through the sky and the upheavals in nature accompanying it, narrates the rest of the part of the story in identical verses, retaining the episode of Suka's encounter with the Apsarasas. DB I. 20. 47-49. The DB in three verses referring to the mountain peaks cleaving in two when Suka sped through the sky and to the accompanying upheavals (utpatah) in nature, states in brief, that Suka flew from the peak of the mountain and attained the highest state of perfection.51 It should be noted that the DB does not refer to the encounter of Suka with the Apsarasas. VI. VYASA IN QUEST OF SUKA (a) Vyasa calls out to Suka and the whole creation responds. MB XII. 320. 20-26 After Suka had left Vyasa soon followed in search after him. While he wandered searching him out, he shouted out wailing his son's name in a long accented cry which echoed through the three worlds. Suka who had become one with the whole creation heard his father's cry and responded with 'Bhoh' (O!). The whole world of the mobile and the immobile echoed forth loudly the sound of that syllable 'Bhoh' !5% 50. sukastu marutadrdhvam gatim krtvantariksagam | darsayitva prabhavam svam sarvabhuto'bhavat tada || 19 || MB. XII.320. 51. utpapata gireh srmgat siddhinca paramam gatah | 47 || 52. tatah suko tidirghena saiksana kranditastada | svayam pitra svarenocca strimllokananunadya ca || 22 || DB I. 20.

120 NPI. 62.26-32 puranam - PURANA [Vol. VII., No. 1 The NP in verses identical with the MB describes the part of the story narrated above relating to the response of the whole creation to Vyasa's call. DB I. 20. 50-52 The DB, in words different from the MB, relates this episode in brief : "Vyasa who was wailing shouting forth 'O! my son' was answered back by Suka who had been now merged in all the creation". 68 Note-It will be seen that regarding this episode of Vyasa's crying out for his son and of the whole creation answering back his call, there is unanimity, in essence, among the MB, NP and DB. This moving episode has been enshrined in a nutshell in a famous verse in the Bhagavata 54 which means: The sage went forth, renouncing the world, alone, with nothing left to achieve. Dvaipayana, his father, afflicted by his separation, went after him calling out 'O My Son!' The trees, which were filled with his presence, rustled and murmured back in answer to his father. Thus he has become the heart of things and of creation. To that sage, I bow in salutation!" sukrah sarvagato bhutva sarvatma sarvatomukhah | pratyabhasata dharmatma bhohsabdenanunadayan || 23 || tata ekaksaram nadam bho ityeva samirayan | pratyaharajjagatsarvamuccah sthavarajamgamam || 24 | MB XII. 320 53. vyasastu virahakrantah krandanputreti casakrt || 50 || gireh srmgagatastatra suko yatra sthito'bhavat | krandamanam tada dinam vyasam matva sramakulam || 51 || DB I. 20 sarvabhutagatah saksi pratisabdamadattada || 52 || 54. yam pravrajantamanupetamapetakrtyam dvaipayano virahakatara ajuhava | putreti tanmayataya taravo'bhinedustam sarvabhutahrdayam munimanato'smi || srimadbhagavata I. 2. 2. See also Bhagavata-Mahatmya I. 1 = Padmapurana II.

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 121 (b) Vyasa's encounter with the celestial damsels MB XII. 320. 27-30. Vyasa struck at the great achievement of his illustrious son, sat on the slopes of the mountain, engrossed in thoughts about his son. Nearly, the celestial damsels were sporting on the river Mandakini when they saw the sage, they were abashed and got confused. Some of them dived in water, some hid behind clumps of trees, and others put on their garments. The sage had known the uninhibitedness of his son and now realized in contrast, his own attachment to passions.55 He felt both glad and ashamed. NP both omit this episode of the story narrated in the MB. DB (c) Vyasa was comforted by Mahadeva MB XII. 320. 31-38. Vyasa sat, moody and filled with grief at the separation from his son. Lord Mahadeva Sankara comforted him with the following words: "I promised you before that you would have a son equal in power to the great Elements. You had such a son Suka. He has attained to a state which is hard to get even by divinities. Why are you sorry for him? The fame of you and your son will endure as long as the mountains and oceans endure. Besides, through my grace, you will see yourself accompanied by the shadow similar to your son, which shall never leave you. 55. tato mandakinitire kridanto'psarasam ganah | asadya tamrsi sarvah sambhranta gatacetasah || 28 || jale niliyire kascit kascid gulman prapedire | vasananyadaduh kascit drstva tam munisattamam || 29 || tam muktatam tu vijnaya munih putrasya vai tada | saktatamatmanascaiva prito'bhud vriditasca ha || 30|| 56. agnerbhumerapam vayorantariksasya caiva ha | | viryena sadrsah putrastvaya mattah pura vrtah || sa tathalaksano jatastapasa tava sambhutah || 34ll sa gati paramam prapto dusprapamajitendriyaih | daivatairapi viprarse tam tvam kimanusocasi || 35|| 16 MB.XII.320. "956

122 puranam - PURANA [Vol. VII., No. 1 Comforted with these words of Rudra, Vyasa felt glad and returned to his hermitage, looking at the shadow which accompanied him. NP I. 62. 33-34 The above part of the story in the MB is found in a summarised form in the NP in two verses: "Rudra comforted him saying 'why are you pining for your son? He has become Brahman. Don't you see him following you nearly ?' and Vyasa went back to his hermitage." DB I. 20. 53-59 The DB gives the whole episode narrated above in the MB, though in a different wording. It also introduces a little change in narration. In the MB Sankara makes a single speech in which he also grants to Vyasa that the shadow of Suka would always accompany him. In the DB, Sankara is made to speak twice. In the first speech he said to Vyasa: "You should not be sorry for your son. He has attained the highest state. He has added to your fame and glory." Still Vyasa said to him: "I cannot overcome my grief until I can see my son." Then Mahadeva granted the boon : "You will see the shadow of your son always by your side. By seeing it, you can overcome your grief." The story of Suka as told in the versions of the MB, NP and DB has been given above and the points of similarity and difference among the three versions have been briefly noted from one stage to another in the development of the story. Now in conclusion, there follows below a summing up of the points of similarity and difference accompanied by a relevant discussion of the relation between these versions. yavatsthasyanti girayah yavatsthasyanti sagarah | tavattavaksaya kirtih saputrasya bhavisyati || || 36|| chayam svaputrasadrsim sarvato'napagam sada | draksyase tvam ca loke'smin matprasadanmahamune || 37 MB XII. 320

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 123 THE MB AND NP VERSIONS The following points which emerge from the comparative study of these two versions of the Suka story are worth noting: I. The NP version of the story is almost identical in wording and content with that in the MB. Wherever there are differences found in the version of the NP they are due (a) what appears to be an attempt at abridgement on the part of the author of the NP version (b) to omissions of some episodes mentioned in the MB and (c) to change in names in two places. Thus (a) an attempt at abridgement appears at work (i) in the account of the places which Suka visited on his way to Mithila (ii) in the account of the reception which Suka received in the precincts of Janaka's court from the gatekeepers and the courtezans (iii) in the account in which the four pupils of Vyasa request his permission to be (along with Suka) the sole custodians of the Vedas and to descend to the earth for the teaching and propagation of the Vedas.-(b) The important accounts that appear to have been omitted from the NP version are (i) the Description of the Himalaya to which Suka returns from the court of Janaka, (ii) the description of Suka's actual resolve to renounce the world and to enter the orb of the sun as the first stage of his journey towards final emancipation, (iii) the description of Urvasi's feelings, wonder, admiration and tenderness at the sight of Suka, (iv) and Vyasa's encounter with the Apsarasas.-(c) The changes introduced by the NP in respect of names are (i) when a 'disembodied voice' is substituted in place of Narada to exhort Vyasa to resume the recitation of the Vedas and (ii) when Sanatkumara is substituted for Narada to deliver the final discourse to Suka. II. The next question which arises after the comparative study of the MB and NP versions of the Suka story concerns the relation between these two versions. whether the NP has borrowed from the MB. Looking to the dates of these two works to which reference has been made in the beginning one may be tempted to conclude that the NP may have borrowed from the MB. But this conclusion may not be safe in view of the

124 puranam - PURANA [Vol. VII., No. 1 consideration that the dates which have been fixed by scholars regarding these two works may be broadly applicable to the works as a whole and may not hold good in respect of all individual passages some of which may be very old and may have been the part of a common pool of inherited passages to be taken over by the authors of the later works according to their need and taste. In respect of the Suka story, one is led to believe that the Suka story must have been very old and popular and must have been transmitted in a common version which was used both by the authors of the MB and the NP according to their predilections. This hypothesis may explain the omissions in the NP which have been pointed out above. One may hazard a conjecture that the passages which appear to have been omitted from the NP may not have formed part of the common version of the Suka story and may have been added by the author of the MB for his own purpose. Otherwise, there is no reason why the NP should omit them outright. The NP could have abridged them, making a bare mention of them, as it has done in other passages which it has summarized. THE DB VERSION I. The DB version is quite different in wording from the other two versions, though there are a few verses common to the MB and NP versions. The author of the DB version of the story retells the story in his own way in his words and introduces a number of changes-some of them radical-in the common traditional Suka story as is narrated in the MB and the NP. Though the DB has kept to the traditional conclusion of the story viz. that Suka renounced the world finally to get emancipation and become one with creation, it has used the Suka story for its own sectarian ends. The changes which the DB has introduced may be summed up as follows: (i) It is the Suta who narrates the story of Suka to the sages to fulfill their curiosity regarding Suka's superhuman birth. (ii) It is the sight of a pair of sparrows fondling their young one which stimulates the desire in Vyasa to have a son.

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 125 (iii) In consonance with its avowed object of glorifying the Devi, the DB makes Vyasa invoke the grace of Sakti and of Mahadeva with his consort Sadasiva in order to get a son. (iv) Vyasa was stimulated into passion by the sight of Ghrtaci, the apsaras. According to the DB, Vyasa looked with displeasure on Ghrtaci, as she was a courtezan. Ghrtaci, frightened by the displeasure of the sage, turned into a female parrot to make a safe exit. The DB thus provides the cause why Ghrtaci turned herself into a Suki. (v) The DB, avowedly devoted to singing the praise of the Devi, the supreme female Element in Creation, is therefore inclined to glorify married life and the stage of a householder blessed with a son. Vyasa, therefore, in the version of the Suka story in the DB tries to impress on Suka the blessings of wedlock by asking him to study Bhagavata-Purana which describes the dominating power of Sakti or Laksmi. Vyasa presses him to take to a wife. When he finds Suka still not amenable to his advice, he sends him for instruction to Janaka who, being according to him an ideal householder, is expected to bring Suka round to accept the life of a householder. It appears that Vyasa's expectations were right as Suka, returning from Janaka, got himself married and had subsequently four sons and one daughter. (vi) Suka is shown in the DB as being very critical at first about the conduct of Janaka. He taunts Janaka for his claiming himself 'Videha' i. e. transcending the temptations of the flesh, as according to him the claim is preposterous for one leading a worldy life. But at the end he is convinced of the rightness of Janaka's stand. (viii) The DB makes no mention of Suka's and Vyasa's encounters with the Apsarasas. Nor is there mention in the DB of Suka's appeal to the creation to reciprocate Vyasa's call to Suka. II. Regarding the question of the relation of the DB version with the MB (and NP) version one may hazard the same conjecture as in the case of the relation between the MB and NP above. The author of the DB had possibly before him a

126 puranam - PURANA [Vol. VII., No. 1 common version of the Suka story transmitted as a popular story from early times which may have formed the basis of the MB and the NP versions. The author of the DB retold the story and in so doing took profuse liberty with it. He changed the character of Suka. Suka, who was the embodiment of the ideal of renunciation according to the traditional story, was required to live a worldly life of a householder and a king. One cannot but be struck and also be intrigued by this boldness of the author of the DB in making such a radical change in the character of Suka. One may only conjecture and hazard suggestions regarding the reasons which may have actuated the author of the DB to make such a change. Prof. Dr. R. C. Hazra has suggested two explanations to explain the radical change made by the DB version in the character of Suka: (1) "These stories (in the Puranas, denouncing against the spontaneous renunciation) are clearly directed teachings of Buddhism and Jainism" which, "attached great importance to renunciation". 57 (2) The author of the DB "saw that an ideal character like Suka might encourage others, having much less indifference to renounce the world and thus disturb the discipline in society. Hence he painted Suka in quite a different colour" in DB.58 Regarding the above suggestions of Prof. Hazra, which are negative in the sense that they suggest reasons which were meant to counter some undesirable tendencies of the times, it is possible to doubt whether the idea of renunciation had remained so catching and tempting at the time of the DB, i.e. about the 11th century A.D., so that it required to be counteracted by making such radical change in the character of Suka. A more plausible and positive explanation would be, perhaps, the following: The author of the DB, who was himself a Sakta, lived in the times 57. Studies in the Puranic Records on Hindu Rites and Customs' (1940) page, 230. 58. 'Studies in the Upapuranas' vol. II (Sanskrit College, Calcutta. 1963) p. 340.

Jan., 1965] STORY OF SUKA IN MAHABHARATA AND PURANAS 127 when Saktism and Tantrism which praised the Devi as the highest Deity dominated religious thought. The Vaisnava, the Saiva and other sectaries of the times were imbued with Sakta ideas more or less.59 The author of the DB may have been impelled to use Suka the great reputed recluse of epic and Puranic fame in the service of the glorification of the Sakti and of the householder's life.* Thus, he may have thought the people would be impressed by the power of the Sakti and the importance of the Sakta sect. The Matsya Purana (15.5-10) also mentions that Suka married Pivari and hasta daughter named Krtvi and four sons from her. Besides, the Kurma Purana (I. 19. 26-27) says that Suka had a -Editor daughter named Kirtimati and five sons. 59. See Prof. R.C. Hazra 'Studies in the Upa-puranas' vol. II, p. 330.