Vyāsa, seeing his son Śuka constantly absorbed in meditation, addressed him with gentle concern, “My dear child, why do you sit so deeply engrossed in thought, as if weighed down by some burden, like a poor man troubled by debt? What is there to worry about when your father is right here with you?” He continued, “Enjoy happiness as you wish, and cast off sorrow from your mind. Reflect on the wisdom taught in the scriptures and apply your intellect to understanding it. If peace does not arise in your heart from my words, O virtuous one, then go to Mithilā, the kingdom ruled by Janaka. That king, Janaka of Videha, is a righteous soul—an ocean of truth—he will dispel your doubts and delusion. Go to him, my son, and resolve whatever troubles your mind. Ask him about the true duties of the varnas and ashramas. Janaka is a royal sage, liberated while living, pure of mind, possessing knowledge of Brahman; he is truthful, exceedingly tranquil, and ever devoted to yoga.” Sūta, the storyteller, then explained: Hearing these words from his radiant father Vyāsa, Śuka, the son born from the arani wood, replied with a glow of his own, “Father, something troubles me. It seems to me almost like hypocrisy: Janaka is said to be liberated while living, yet he rules his kingdom with joy. How can this be? It is as if Janaka is like the son of a barren woman—a paradox! How does Videha govern and yet remain unattached? This is my astonishing doubt.” Śuka continued, “I wish to see King Videha, the foremost of rulers. How does he remain in the world, yet untouched by it, like a lotus leaf in water? This doubt revolves in my mind: Is liberation, O best of speakers, as described by the Buddhists, or is it something else? How can one’s actions be considered as not done, or what is not done as done? How should dealings with the senses be renounced? How can one see no difference or non-difference between mother, son, wife, sister, or even a courtesan? If such is the case, what is liberation?” He pressed on, “If the tongue experiences all tastes—bitter, salty, sharp, astringent, sweet—does it not enjoy supreme pleasures? When the mind knows cold and heat, pleasure and pain, what kind of liberation is that, father? This doubt is truly astonishing. When one recognizes enemy and friend, enmity and affection, how does the king, involved in worldly affairs, not act upon them? How can one regard a thief and an ascetic as the same? If discernment is lost, what is the meaning of liberation? I have never seen anyone who is both a king and liberated while living at home. My doubt is great—how can a king be liberated while still ruling?” He concluded, “A great desire to see this king has arisen in me after hearing of him. To dispel my doubt, I will go to Mithilā.” Sūta continued: Having spoken thus to his father, the noble Śuka fell at Vyāsa’s feet, joined his palms, and said, “O highly fortunate one, I take my leave. Your words must be heeded by me. I wish to see the Videhas, ruled by Janaka. How does Janaka rule without punishment? If there were no punishment, people would not abide by dharma. Punishment is the cause of dharma, as established by Manu and others. How does it function there, father? This is my great doubt. My mother is childless, and her behavior seems strange; I ask you, O highly fortunate one, and now I shall go, O subduer of foes.” Seeing his son eager to depart, Vyāsa, son of Satyavatī, embraced Śuka—steadfast, desireless, and wise—and spoke lovingly, “May you fare well, Śuka; live long, O wise son. Having given me your word, go as you please. But after you have gone, you must return again to my hermitage; do not go anywhere else, my son, under any circumstances. I am happy when I see your lotus face; not seeing you, I am sorrowful—you are my very life, child. After seeing Janaka and dispelling your doubts, return here and stay happily, devoted to the study of the Vedas.” Thus instructed, Śuka saluted his venerable father, circumambulated him, and departed swiftly, like an arrow released from the bow. On his journey, he observed many lands and people devoted to wealth and righteousness, forests, trees, and cultivated fields bearing fruit. He saw ascetics practicing austerities, priests engaged in rituals, yogis devoted to yoga, forest-dwellers, and those living the vanaprastha stage of life. He also saw followers of Śiva, Pāśupatas, Sauras, Śāktas, and Vaiṣṇavas—various paths of dharma—and marveled greatly at them all. In two years, the great-minded Śuka crossed Mount Meru, and in another year, he reached Mithilā after crossing the Himalayas. Entering Mithilā, he beheld its supreme prosperity—all the people were happy, well-conducted, and firmly established in good conduct. There, a guard stopped him, demanding, “Who are you who has come here? What is your business? Speak!” But Śuka did not reply. Having left through the city gate, he stood motionless like a pillar, astonished and deeply thoughtful, speaking not a word. The gatekeeper pressed, “Speak! Are you mute, O Brahmin? For what purpose have you come here? In my view, no task can be accomplished without movement. By the king’s order, O twice-born, entry into this city is always regulated. One whose family and conduct are unknown is never permitted entry here. You appear radiant—surely you are a Brahmin, learned in the Vedas. Tell me your lineage and purpose; then, O honorable one, go as you wish.