Text 25: At that moment there appeared the powerful son of Vyāsadeva, who traveled over the earth disinterested and satisfied with himself. He did not manifest any symptoms of belonging to any social order or status of life. He was surrounded with women and children, and he dressed as if others had neglected him.
Text 26: This son of Vyāsadeva was only sixteen years old. His legs, hands, thighs, arms, shoulders, forehead and the other parts of his body were all delicately formed. His eyes were beautifully wide, and his nose and ears were highly raised. He had a very attractive face, and his neck was well formed and beautiful like a conchshell.
Text 27: His collarbone was fleshy, his chest broad and thick, his navel deep and his abdomen beautifully striped. His arms were long, and curly hair was strewn over his beautiful face. He was naked, and the hue of his body reflected that of Lord Kṛṣṇa.
Text 28: He was blackish and very beautiful due to his youth. Because of the glamor of his body and his attractive smiles, he was pleasing to women. Though he tried to cover his natural glories, the great sages present there were all expert in the art of physiognomy, and so they honored him by rising from their seats.
Here is a grammatically correct, fluent prose translation of the entire text into English, without adding or skipping any words from the original:
Śrīdharasvāmi's Bhāvārthadīpikā:
While those virtuous ones were engaged in discussions on sacrifices, yoga, austerities, charity, etc., by chance, the son of Vyāsa arrived there, having no visible marks of an āśrama, etc. He had the appearance of one who is renounced and neglected by people out of disrespect. (25)
Those (sages) stood up to honor him, whose tender feet, hands, thighs, shoulders, cheeks, and limbs were proportionate; whose eyes were wide; whose nose was raised; whose ears were evenly matched without the difference of being too long or short; whose eyebrows were beautiful; whose face was thus formed; whose neck was well-formed with three pleasing lines. (26)
Whose collarbones on both sides of the lower part of the neck were visible; whose throat was covered with flesh; whose chest was broad and raised; whose navel was deep-set; whose belly was charming with low, transverse lines; whose radiance was like the sky; whose locks of hair were disheveled; whose arms were long and like the Supreme Lord Hari among the gods—upon seeing him, they welcomed him. (27)
His age, ever youthful and supremely excellent, along with his resplendent bodily luster and charming smile, even surpassed the supreme divine beauty. Seeing this, they stood up to welcome him. (28)
Here is a grammatically correct, fluent prose translation of the entire text into English, without adding or skipping any words from the original:
Śrī Vaṁśīdhara's Bhāvārthadīpikā Prakāśa:
While all those sages were engaged in discussions, eagerly awaiting the arrival of Śrī Śuka with their minds and gazing in the direction from where he would come, or in the state where Parikṣhit and the sages were situated, the son of Vyāsa, Śuka Bhagavān, appeared by chance or divine will. It has already been stated that he shone with a special brilliance compared to before, indicating the fulfillment of his arrival. His wandering was by his own will, as indicated by the word 'āṭamāna' (wandering). (25)
Then, regarding what he desired, it is said: "He was without any expectation." He was devoid of any external object of desire. What is the reason for this? This itself is the answer: "He who does not breathe." The one for whom the Supreme Lord Viṣhṇu, the Lord of breath, is the object of vision, does not make external objects imperceptible like the insignificant particles on the palm, for he has no desire for external objects. "He who does not drink the external air," i.e., the one whose knowledge is only about breathing the external air to sustain the body, and not about grasping any other object—he is like that. (26-27)
The answer to "Why does he not experience the poverty of not eating due to the lack of Lord's grace?" is: "Whose prosperity never departs from the lotus feet of Hari"—he is the object of Her (Lakṣhmī's) glance, meaning he is worthy of Her glance. Regarding how he can be satisfied by the ever-moving air, it is said: "Satisfied with chance gains by the joy of his own nature." Regarding "What are his āśrama marks?" it is said: "He had no visible marks of āśrama, etc." And the reason for this is: "He had the appearance of a renunciate." He was surrounded by women and children, implying that women were attracted to his beauty, as will be mentioned: "With his charming smile, pleasing to the minds of women," and children due to his appearance of a renunciate. (28)
1. Here, the king has asked two questions to the Brāhmaṇas: first, what should a living being always do, and second, what is the duty of those who are about to die soon? He asked these same two questions to Śrī Śukadeva, who then answered them sequentially from the second to the twelfth (chapters). 2. Prā. Pā.—Cāruṇākṣhonnatanāsatulayakarṇe śubhrānanam. 3. Prā. Pā.—Pīnavayaḥ. 4. Prā. Pā.—Smayena.
Śrī Vīra Rāghava's Commentary:
While the king was asking in that manner, in the presence of Bhagavān Vyāsa, his son Śrī Śuka came and stood there—how was he? Wandering on the earth by chance, being without expectation, i.e., free from the expectation of any duty, being satisfied by his own attainment, i.e., the experience of his own Self which is of the nature of Brahman; an ascetic whose marks were imperceptible, i.e., whose form could not be discerned; having the appearance of a mendicant; and surrounded by children. (25)
That Śuka, who had come, whose brilliant radiance was hidden like a covered gem, even such a one—the sages rose from their seats, recognizing his characteristics. How was he? As if being sixteen years old, encircled twice by eight years; with tender limbs like the feet; with beautiful elongated eyes; with a prominent nose; with equal ears; with beautiful eyebrows; with such a face; and with a neck having three curved lines like a conch. (26)
With shoulders whose flesh was hidden; with broad, elevated chest; with a deep navel having a circular depression; with a beautiful belly marked with three folds; naked, i.e., either without wearing clothes, being praiseworthy, or without upper garment, otherwise it would contradict the descriptions in texts like Mokṣadharma; with scattered, curved hair; with arms extending down to the knees; and with a radiance like that of the supreme immortals. (27)
With a youthful age which was desirable; whose limbs were forever attractive to women's minds with beauty and a charming smile. (28)
Here is a grammatically correct, fluent prose translation of the entire text into English, without adding or skipping any words from the original:
Śrī Vijaya Dhvaja Tīrtha's Padaratnāvalī:
1. In this chapter, it is explained that the destruction of all sins occurs only through association with the wise. First, it describes the arrival of Śuka: There, in that circumstance where Parīkṣit and the sages were present, the son of Vyāsa, the blessed Śuka, came by chance, i.e., by the will of destiny. The previous statement that he "appeared with a special radiance" conveys the completion of his arrival. The suffix "śānac" in "āṭamānaḥ" indicates his independence in wandering. Then, if it is asked, "What was he desiring by wandering?", it is said "anapeṣaḥ" - without any external desire. What is the reason for this? The same is the answer: He for whom the blessed Viṣṇu, the Lord of life, is the "apeṣā" (object of vision), i.e., he who is always directly perceiving Him like the line on the palm, does not have any desire for external objects. If it is asked, "How does he sustain his bodily existence without any desire for external objects?", the same is the answer: He who has the knowledge of air-drinking like the cuckoo, he is described as such. Or, if it is asked, "Why does he not suffer from lack of food due to the absence of Sri's grace?", this is also the answer: He for whom the vision of Lakṣmī, who is never lost, exists, he is described as such, i.e., he is the object of Her glance. How can he be satisfied by the constantly moving air? To this, it is said "nija" - The wise one is satisfied by his own bliss of the Self. If it is asked, "What is his āśrama?", it is said "alakṣye" - He whose marks of āśrama etc. are imperceptible, he is so described. What is the reason for this? It is said "avadhūta" - He whose dress is that of the naked mendicants, he is so described. Or, he by whom the dress, i.e., ornaments, are abandoned, he is so described. Therefore, he is surrounded (by children).
2. The sages, seeing him, rose from their seats. The word "ca" implies that others also stood up there. Though his brilliant radiance was hidden, those who knew the marks recognized him. How was he? He is described as sixteen years old, as one who has encircled twice by eight years. He whose feet etc. are tender, he is so described. His feet, hands, thighs, arms, shoulders, cheeks, and body are described as such. He whose eyes are beautiful and slightly reddish, he is so described. He whose nose is prominent, he is so described. He whose ears are equal, he is so described. He whose face is beautiful, he is so described. He whose neck is marked with three lines like a conch, well-shaped with auspicious marks, he is so described.
3. He whose shoulders are filled in between (chest and arms), he is so described as such. He whose chest is broad and elevated, he is so described as such. He whose navel is circular like the whirling of water, he is so described as such. He whose belly is beautiful with three folds, he is so described as such.
4. He whose age is youthful, about sixteen years, that age is described as youthful (āpīcya). And his limbs are attractive to women's minds with beauty and a charming smile, it is implied.
Here is a grammatically correct, fluent prose translation of the entire text into English, without adding or skipping any words from the original:
Śrī Viśvanātha Cakravartin's Sārārthadarśinī:
There, while all the sages were eagerly awaiting with their minds the arrival of the blessed Śuka, and were looking at him with their eyes, the son of Vyāsa arrived. (25)
Sixteen years old. He whose eyes are beautiful and elongated. He whose nose is prominent. He whose ears are equal without difference of longness or shortness. He whose eyebrows are beautiful. Such is his face. He whose neck is marked with three lines like a conch, well-shaped. (26)
He whose collarbone area is depressed between the shoulders. He who has the same radiance as the supreme Lord Śrī Kṛṣṇa among the gods. (27)
Since his age (sixteen years) is ever steadfast, the prime of youth, therefore his limbs possess beauty, and with his natural charming smile, he is attractive to women's minds, despite his radiance being hidden. (28)
Śrī Śukadeva's Siddhāntapradīpā:
There, among those following various doctrines, the son of Vyāsa, the Lord, arrived by chance while wandering on the earth, free from desire for material objects, his marks not indicating any particular āśrama. Satisfied by his own attainment, the meditation on Kṛṣṇa, he abandoned the dress favored by those with braided hair and bulging bellies. Therefore, he was surrounded by women and children. (25)
The sages who recognized those marks rose from their seats to receive Śrī Śuka, this is connected by the third case. Of what sort was he? He who had encircled sixteen years. He whose feet etc. are tender. He whose elongated beautiful eyes. He whose nose is prominent like a sesame flower. He whose ears are equal. He whose eyebrows are beautiful. Such is his face, this is a bahuvrihi compound. He whose neck is marked with three lines like a conch, well-shaped. (26)
He whose collarbone area is depressed. He whose chest is broad and elevated. He whose navel is like a whirlpool. He whose belly is beautiful with three folds. He whose only garment is the quarters of space. He whose locks of hair are disheveled. He whose arms are long like elephant trunks. He who has the same radiance as Viṣṇu, the supreme among the gods, as per the Śruti "Agni is the lowest of the gods, Viṣṇu is the highest of the gods." (27)
He whose youthful age is ever deep dark and desirable. By that age, there is beauty in his limbs. With that beauty and a charming smile, he is attractive to women's minds. He whose radiance is hidden, seeing him, those aforementioned sages rose from their seats. (28)
Śrīmad-Vallabhācāryaviracitā Subodhinī Vyākhyā
Thus, on that page, since the guru who has renounced everything is not one who has not renounced anything, Śuka came, inspired by the Lord, which is stated as “Then he appeared there.” He appeared there. The cause of his ability is the Lord, which is referred to as “the Lord.” The reason for his being the Lord is that he is the son of Vyāsa, indicated by “the son of Vyāsa.” To show his appearance in their sight, it is said “wandering at will.” Wandering on the earth is the duty of the supreme ascetics, it is said to be “without dependence.” This means that they wander playfully like kings, not depending on anything. He who has imperceptible marks, which are the marks of a great person, even possesses the thirty-two characteristics. If those are known, people would establish his kingship. Sixteen characteristics are for a king, and thirty-two are for a great universal monarch. Such a person is the knower of Brahman. He states their result as “satisfied with his own attainment.” Their attainment and satisfaction – these are the two results. He is satisfied with his own attainment. Since there is a cause-and-effect relationship between the two, there is no contradiction with the Śruti that says “there is nothing greater than the attainment of the Self.” Indicating that his wandering is in the form of play, he gives the reason for not recognizing the marks as “surrounded by children.” The word “ca” (and) indicates that he is surrounded by women and fools, so the marks are not examined. To indicate that there is no dullness associated with the appearance of a mendicant, he uses the word “veśa” (appearance). (25)
There, he says he will describe the thirty-two marks with the words “of twenty-eight years.” Some of those marks are internal, and some are external. He has the ability to manifest them at will, which is the sixfold divine wealth, lordliness, the ability to act playfully at will, independence, the ability to disappear, self-attainment, and satisfaction – these are the eight qualities mentioned earlier. He mentions the other qualities as “of twenty-eight years,” which means twice eight years, as years are the cause of growth and decay of the body. Sixteen years are only the cause of growth, as understood from the Śruti “Or you have died in the middle” and even though hair grows back, it does not indicate death. Therefore, the quality of time is not a defect caused by him. The word “twenty-eight” is used to indicate both. To avoid extending too far and to establish completeness, those years are the cause of forgetting the Lord. For one who has lived for a long time, his body is such that the six qualities become beautiful. He has long eyes, a raised nose, equal ears, beautiful eyebrows, a face like a lotus, a well-formed neck with three folds, a broad chest, a deep navel, a belly like a banana tree leaf surrounded by folds – these four are hidden qualities. (26)
Thus, the thirty-six marks are described. In the middle, he mentions the two deeds that benefit the world: “with matted and disheveled hair.” His body, being Brahman, is pervasive like the Lord’s. The directions themselves become his garment. If he wore ordinary clothes, there would be a restriction and trouble for people. Therefore, he is naked, with matted and disheveled hair, which are the hair of Brahman. The matted state is to avoid production; otherwise, the crookedness would also pervade Brahman. And abundantly present is the quality of having long arms that reach the knees. The supreme Lord Viṣṇu himself, in the form of a deity, has a radiance and a dark complexion that is always pleasing to women. With that youthfulness, his beauty delights women’s minds. Therefore, he possesses extraordinary beauty. And because seeing him pleases women, he is said to have a charming smile that also delights women’s minds. For there are two kinds of women – intelligent and unintelligent – and these six marks, from matted hair onward, capture the minds of both. Seeing him possessing these marks, all the sages rose, which is expressed as “they rose up.” They rose from their seats, not otherwise. He indicates the knowledge as “knowers of those marks.” The rising is not the cause of the knowledge; rather, being sages is the cause of knowing those marks, which are knowable through ordinary means of knowledge. He says, “whose splendor is hidden.” (27-28)
Here is a prose, grammatically correct, and fluent translation of the entire text into English without adding or skipping words from the original:
Subodhinī Prakāśa composed by the venerable Gosvāmi Śrī Puruṣottama Caraṇa:
Regarding "tam" in this context: "Tam" refers to one towards whom the wise direct their vision and hearing. Ahead, it will be explained how they ascertain that by its origin. There, "gamakam" means "gone," indicating "dead." Those who indicate deadness are referred to as "mṛtatvajñāpakāḥ." Therefore, the wise ones assert, "ata" and so on, meaning that due to the absence of impure touch, the quality in the form of strength and the like created by time is indeed present, but not the defect in the form of lust and the like caused by time. "For indicating both" means for indicating the pair of qualities in the form of the absence of defects and virtues. Otherwise, one would simply say "ṣoḍaśābdam," which is the meaning. They explain the purpose of these (two words) with "agrim," which means that the indication of virtue is for the absence of the pervasion of defects like lust and old age, and the indication of the absence of defects is for establishing the virtues of the accomplished one like knowledge and devotion. In this case, since the word "tam" does not have a specific meaning, they state the alternative view with "bhagavad" and so on. "Ta" refers to the preceding syllables. With those (syllables), they assert "ata" and so on, meaning that in the same way, due to the absence of impure touch, the remembrance of the Lord is indicated by the two syllables "dvādaṣa" in the remaining time, and by the second word "tam," just as (a word) has accepted meaning even when the subject matter is not directly relevant, since there is no contradiction. And thus, this pair of words is used here to indicate that pair of virtues, which is the meaning. "Gūḍhacihnam" is a masculine gender pronoun. (26)
Śrī Giridhara's Bālaprabodhini:
There, in the presence of the king who was asking in this manner, the Lord's son Śrī Śuka, who was inspired by the Lord, arrived. His being the Lord should be understood from what is stated in the Twelfth Canto: "To whom was this unparalleled lamp of knowledge first revealed? In what form to the sage Nārada? To Kṛṣṇa in that form? To the master of yoga in His own self? Today, out of compassion, to the Lord's messenger, we meditate on that pure, stainless, griefless, immortal, absolute Truth." How did he arrive there? He says, "Wandering over the earth in the way of the paramahamsas." For what purpose did he come? He says, "Yadṛcchayā," meaning only by the accidental grace towards the ruling class, not with any specific purpose. Stating the reason, he establishes his being the Lord: "Anapekṣaḥ," without any expectation of enjoyment; "viraktaḥ," detached. He gives the reason for that: "Contented solely by the attainment of the supreme bliss of his own true self." Then, how was he not known as the Lord by others? To this, he says, "Alakṣya," meaning whose marks, the great characteristics of a supreme person, are indiscernible. He gives the reason for that: "Avadhūtaḥ," whose dress is difficult to comprehend, "therefore surrounded by the ignorant, including women and children." (25)
He describes the form of the arrived Śuka with two and a half verses: "That deeply hidden effulgence, like a covered gem, was beheld by the sages who rose from their seats when they recognized him by his marks. The one whose age was sixteen years. Whose delicate feet, hands, thighs, arms, shoulders, and cheeks were present. Whose eyes were beautiful and elongated. Whose nose was raised. Whose ears were evenly matched, without the difference of being too long or too short. Whose eyebrows were beautiful. Such was his face. Whose neck was well-formed, marked with three auspicious lines like a conch shell." (26)
"Whose collarbones were hidden by flesh. Whose chest was broad and raised. Whose navel was deep with a circumambulatory path. Whose abdomen was beautiful with intersecting horizontal lines suggesting strength. Whose directions were verily the quarters. Whose locks of hair were curled and scattered. Whose arms were elongated. Whose splendor was like that of the supreme lord Hari among the best of the immortals." (27)
He repeats the same: "Śyāma," whose youthful age was always extremely beautiful. "By that youthful bloom of the body and by the charming smile, He was desirable to the minds of women." (28)
Hindi Anuvāda
At that very time, the son of Vyāsa, the venerable Lord Śrī Śukadeva, who roamed the earth freely, having no expectations from anyone, appeared there before the great king. He was free from external marks of caste or order and was content in self-realization. Children and women had surrounded him. His attire was that of an avadhūta (one who has renounced everything). (25)
His age appeared to be sixteen years. His feet, hands, thighs, arms, shoulders, cheeks, and all other limbs were extremely delicate. His eyes were large and beautiful. His nose was somewhat raised. His ears were even. His beautiful eyebrows made his face exceedingly charming. His neck was like a beautiful conch shell. (26)
His collarbones were covered. His chest was broad and raised. His navel was deep like a whirlpool, and his abdomen was very beautiful, with three folds. His arms were elongated. His curly locks of hair were scattered. In this attire as a digambara (sky-clad), he appeared as effulgent as the supreme deity. (27)
His complexion was dark. His youthful bloom could captivate anyone's mind. With the radiance of his body and sweet smile, he appeared ever charming to women. Though he had concealed his effulgence, the sages who could recognize his marks identified him, and all of them rose from their respective seats to honor him. (28)
SB 1.19.25-28
