Mokshadharma Parva — The study of Self by Self

Bhishma said Having heard these words of king Janaka, Shuka of purified soul and settled conclusions began to stay in his Soul by his Soul, having of course seen Self by Self.

His object being fulfilled he became happy and tranquil, and without further questioning Janaka, he proceeded northwards to the mountains of Himavat with the speed of the wind and like the wind.

Those mountains were full of various clans of Apsaras and echoed with many soft sounds. Filled with thousands of Kinnaras and Bhringarajas, it was adorned, besides, with many Madgus and Khanjaritas and many Jivajivakas of variegated colour. And there were many peacocks also of gorgeous hues, uttering their shrill but melodious cries.

Many bevies of swans also, and many flights of gladdened coils, too, adorned the place. The king of birds, viz., Garuda, live on that suimit constantly.

The four Regents of the world, the gods, and various classes of Rishis, used always to come there from desire of doing good to the world.

It was there that the great Vishnu had practised the severest penances for the object of getting a son.

It was there that the commander-in-chief of the gods named Kumara, in his younger days, disregarding the three worlds with all the inhabitants, threw down his dart, piercing the Earth therewith. Throwing down his dart, Skanda, addressing the universe, said, If there be any person who is superior to me in might, or who holds Brahmanas to be dearer, or who can equal me in devotion to the Brahmanas and the Vedas, or who is endued with energy like me, let him draw up this dart or at least shake it!-Hearing this challenge, the three worlds became stricken with anxiety, and all creatures asked one another, saying-who will raise this dart?

Vishnu saw all the gods and Asuras and Rakshasas to be greatly troubled in mind. He thought of what should be done under the circumstances. Without being able to bear that challenge regarding the hurling of the dart, he directed his eyes towards Skanda, the son of the Fire-god.

The pure Vishnu caught hold of the burning dart with his left hand, and began to shake it.

When the dart was being thus shaken by the highly powerful Vishnu, the whole Earth with her mountains, forests, and seas, shook with the dart.

Although Vishnu was fully capable to raise the dart, still he contented himself with only shaking it. In this, the powerful lord only kept the honour of Skanda intact.

Having shaken it himself, the divine Vishnu, addressing Prahlada, said,-see the might of Kumara! None else in the universe can raise this dart.

Unable to bear this, Prahlada determined to raise the dart. He caught it, but was unable to shake it at all.

Uttering a loud cry, he dropped down on the hill-top in a swoon. Indeed, the son of Hiranyakashipu dropped down on the Earth.

Going towards the northern side of those grand mountains, Mahadeva, having the bull for his emblem, had practised the austerest penances.

The asylum where Mahadeva had practised those austerities is encompassed on all sides with a burning fire. Unapproachable by person of impure souls, that mountain is known by the name of Aditya.

There is a fiery girdle all around it, of ten Yojanas in width and it is incapable of being approached by Yakshas and Rakshasas and Danavas.

The illustrious God of Fire, endued with mighty energy, lives there in embodied form engaged in removing all obstacles from the side of Mahadeva of great wisdom who remained there for thousand celestial years, standing on one foot.

Living on the side of that foremost of mountains, Mahadeva of great vows scorched the gods greatly.

At the foot of those mountains, in a retired spot, Parashara's son of great ascetic merit, viz., Vyasa, taught the Vedas to his disciples.

Those disciples were the highly blessed Sumanta, Vaishampayana, Jaimini of great wisdom, and Paila of great ascetic merit.

Shuka went to that charming asylum where his father, the great ascetic Vyasa, was living surrounded by his disciples.

Seated in his asylum, Vyasa saw his son approach like a burning fire of scattered flames, or resembling the Sun himself in effulgence.

As Shuka approached, he did not seem to touch the trees or the rocks of the mountain. Perfectly dissociated from all objects of the senses, and engaged in Yoga, the great ascetic came, resembling in speed an arrow shot off a bow.

Born on the fire-sticks, Shuka approaching his father, touched his feet. With due formalities he then accosted the disciples of his father.

With great cheerfulness he then described in full to his father all the particulars of his conversation with king Janaka.

After the arrival of his powerful son, Vyasa, the son of Parashara, continued to live there on the Himavat, engaged in teaching his disciples, and his son.

One day as he was seated his disciples, all well-read in the Vedas, having their senses under control, and gifted with tranquil souls, sat themselves around him.

All of them had perfectly mastered the Vedas with their branches. All of them were observant of penances. With joined hands they addressed their preceptor in the following words.

We have, through your favour, been ended with great energy. Our fame, also has spread. There is one favour that we pray you to grant us.

Hearing these words of theirs, the twiceborm Rishi answered them, saying,-You sons, tell me what that boon is which you want me to grant you.

Hearing this answer of their preceptor, the disciples became filled with joy. Bending their heads once more low to their preceptor, and joining their hands, all of them simultaneously, said, O king, these excellent words: If our preceptor has been gratified with us, then, O best of sages, we are sure to be successful.

We all solicit you, O great Rishi, to grant us a boon. Do you show us favour. Let no sixth disciple succeed in acquiring fame.

We are four. Our preceptor's son forms the fifth. Let the Vedas shine in only us five! This is the boon that we pray for.

Hearing these words of his disciples, Vyasa, the son of Parashara, endued with great intelligence, well conversant with the meanings of the Vedas, endued with a pious soul, and always engaged in thinking of objects that grant benefits on a person in the next world, said to his disciples these righteous words, fraught with great benefit:-The Vedas should always be given to him, who is a Brahmana, or to him who is desirous of listening to Vedic instructions, by him who eagerly wishes to acquire a residence in the region of Brahman.

Do ye multiply. Let the Vedas spread. The Vedas should never be given to one who has not formally become a disciple. Nor should they be given to one who does not observe good vows. Nor should they be given to one who is of one impure soul.

These should be known as the proper accomplishments of persons who can be accepted as disciples. No science should be given to one without a proper examination of one's character.

As pure gold is tested by heat, cutting, and rubbing, similarly disciples should be tested by their birth and accomplishments.

You should never give disciples tasks to which they should not be set, or tasks which are full of dangers. One's knowledge is always proportionate to his understanding and diligence in study.

Let all disciples master all difficulties, and let all of them be crowned with success. You are competent to expound the scriptures to persons of all the castes. Only ye should, while delivering instructions address a Brahmana, first of all.

These are the rules about the study of the Vedas. This again is considered as a high task. The Vedas were created by the Self-create for the purpose of praising the gods therewith.

That man who, through stupefaction of intellect, speaks ill of a Brahmana well-read in the Vedas, is certain to meet with humiliation on account of such evil-speaking.

He who, disregarding all rules of virtue, seeks knowledge, and he who, disregarding the rules of virtue, communicates knowledge, both of them fall off and instead of that love which should exist instead of that love which should exist between preceptor and disciple, such questioning and such communication are sure to create distrust and suspicion.

I have now told you everything about the way in which the Vedas should be studied and taught. You should treat your disciples thus, remembering these instructions.”