Text 13: Śaunaka said: The son of Vyāsadeva, Śrīla Śukadeva Gosvāmī, was a highly learned sage and was able to describe things in a poetic manner. What did Mahārāja Parīkṣit again inquire from him after hearing all that he had said?
Text 14: O learned Sūta Gosvāmī! Please continue to explain such topics to us because we are all eager to hear. Besides that, topics which result in the discussion of the Lord Hari should certainly be discussed in the assembly of devotees.
Text 15: Mahārāja Parīkṣit, the grandson of the Pāṇḍavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls, he used to worship Lord Kṛṣṇa by imitating the worship of the family Deity.
Text 16: Śukadeva Gosvāmī, the son of Vyāsadeva, was also full in transcendental knowledge and was a great devotee of Lord Kṛṣṇa, son of Vasudeva. So there must have been discussion of Lord Kṛṣṇa, who is glorified by great philosophers and in the company of great devotees.
Śrīdharasvāmikṛtā Bhāvārthadīpikāvyākhyā
It has been clearly stated. The sage is the one who has realized the Supreme Brahman, and the poet is skilled in the Brahman of words. (13)
The cause is the desire to listen. The stories in which the narration of Hari's pastimes is the ultimate fruit are the stories. May they be in the assembly of the devotees of the Lord. Therefore, for us who desire to hear them. (14)
This is elaborated in the next two verses, beginning with "sa vā". He who has accepted the play of worshiping Kṛṣṇa and so on. (15)
The great stories of the one who is greatly celebrated should be filled with His noble qualities. (16)
Śrīvaṃśīdharakṛtā Bhāvārthadīpikāprakāśavyākhyā
The sage is the one who has realized the Supreme Brahman. The poet, even among the sages, is the one who is exceedingly skilled in describing Him. (13)
Even though the king knew that hearing, chanting, and so on were his duties, he asked about something else. Therefore, with the intention of showing that the topics of Kṛṣṇa's pastimes alone should be inquired about as the subject matter of hearing and so on, it is said: "This." It should not be said that the stories of creation, dissolution, manvantaras, various kings, etc., are also stories other than that. The stories are indeed the narrations of Hari in which the ultimate fruit is mentioned. The purport is that even the stories of creation and so on are the subject of hearing and so on because they culminate in the stories of Kṛṣṇa. In the assembly of saintly persons, among the ancient and modern, by addressing Sūta, it is indicated that Sūta is indeed knowledgeable about the stories of the royal dynasty but not well-versed in the stories of Hari. To prevent this objection, it is said, "O learned one." The implication is that you know everything because you are a disciple of Vyāsa. (14)
That assembly is the best in all respects where the listener and the speaker are completely distinct from all others. This is stated in the verse beginning with "sa vā." The meaning is that whoever has heard about Śrī Kṛṣṇa's childhood pastimes in Vṛndāvana and other places has performed those very pastimes, being overwhelmed with love for Him and possessing the mood of friendship with Him. With the playthings of children, with the imitations of calves and other toys used for pastimes. (15)
The all-knowing Lord is celebrated by the great knowers of the Vedas when there is an assembly of saintly persons. Therefore, He is called Urugāya. His qualities alone are generous, fulfilling the desires of the people there and those yet to be born. Therefore, may you set forth those qualities here. The implication is that the nectar of Kṛṣṇa's pastimes and the stories about Him should be relished by the devotees. (16)
The commentary by the glorious Vīrarāghava:
Thus, after describing the glory of Hari's narratives, in order to introduce the dialogue between the sage and the seer, eager to hear the narratives about Hari's activities in the world, Śaunaka asks with the words "iti" and so on. Having heard the introduction in the aforementioned manner, King Parīkṣit, the best of the Bharata dynasty, a seer who had realized the Supreme Brahman, asked a question to the sage Śrī Śuka, the son of Vyāsa, who was proficient in the Brahman of words. (13)
For us who desire to listen to them, O Sūta, O wise one! You should speak. If it is asked, "What is the benefit for you in this inquiry?" He says, "Kathā" (the narrative) and so on. The narratives about Hari themselves are the highest fruit, which means they are primarily about Hari's narratives. Such narratives should certainly be present in the assembly of the virtuous devotees of the Lord, like the one between the king and Śuka. This means that listening to the narratives of the Lord is indeed the benefit. (14)
He explains devotion to the Lord with the word "sa" (he) and so on. The great warrior, the king who was a great devotee of the Lord, engaged in childhood plays, accepted the sport of serving Lord Kṛṣṇa as a child. His play was also in the form of worshipping Lord Kṛṣṇa. Hence, the purport is that he was a devotee from childhood. (15)
Thus, Śrī Vāsudeva, described as the one who knows the origin and dissolution of beings, and so on, is said to be the supreme goal and the supreme means for him (Śuka). Since both were devotees, he says that their dialogue itself should be inquired about. For, in the assembly of the virtuous devotees of the Lord, the great narratives filled with the noble qualities of the Greatly Celebrated One (the Lord) would certainly arise. (16)
The commentary by the glorious Vijayādhvaja Tīrtha in Padaratnāvalī:
Intending that the narratives about the Lord, when enriched further, would become even more delightful, Śaunaka asks Sūta with the word "iti." The word "kavi" is used because a sage directly knows the Lord who is the knower of the three times. (13)
He says "kathā" and so on, implying that even some other incidental narratives may occur in the virtuous assembly of listeners desiring to hear. The word "dhruvam" indicates that it is an established rule. (14)
To avoid the violation of the rule in case either of them is not a devotee, he says "sa vā" and so on. He gives the reason with "bāla" and so on. (15)
Granted that both of them are devotees, then what? Regarding this, he says "urugāya" and so on. By using the word "urugāya," he shows that the narratives of Hari must certainly be present. "Urugāya" means "glorified by the great ones who are knowledgeable in the Vedas and other scriptures." In the assembly of the virtuous, even though the narratives of Hari are abundant, other incidental narratives may occur. However, this is not the case with Śuka and Parīkṣit. The word "hi" conveys this meaning. The word "kathā" is to be supplied. (16)
The commentary by Śrī Jīva Gosvāmī in the Kramasandarbha:
"Iti" and so on. He asks this very reasonably. (13)
"Kathā" means even mundane narratives. However, the narratives of Hari have that very form from the beginning. The meaning is "should be present." (14)
"Sa vai" means: Whichever childhood plays of Śrī Kṛṣṇa in Vṛndāvana and other places are heard, being immersed in love, he enacted those very plays, assuming the sentiment of friendship and so on. (15)
Therefore, after describing the king as a devotee with the words "sa vai bhāgavato rājā" and so on, the speaker (Sūta) is addressed as being of the same nature as the king. "Vaiyāsakiś ca" – the word "ca" indicates that he is similar to the one described previously. Therefore, here too, the word "Vāsudeva" should be explained as referring to the son of Vasudeva (Śrī Kṛṣṇa). In the assembly of other virtuous souls as well, the noble narratives filled with the qualities of the Greatly Celebrated One (the Lord) would certainly arise. However, for these two (Śuka and Parīkṣit), those narratives would predominantly be about the pastimes of Śrī Kṛṣṇa. (16)
Commentary by the glorious Viśvanātha Cakravartī in Sārārthadarśinī:
When it is said, "What else did he ask?", it indicates the sense of wonder that everything desirable has been accomplished by this very question. "Ṛṣi" means the seer of the Supreme Brahman. "Kavi" means the most skilled among sages in describing that. (13)
Even though he knew that listening, chanting, etc., are to be performed by the king himself, the king asked something else. Therefore, implying that the topics of listening, etc., should be inquired about the narratives of Kṛṣṇa alone, he says "etat" and so on. And it should not be said that the narratives of creation, dissolution, the intervals between them, various kings, etc., are different from the narratives of Hari. He says: "Even narratives (kathā) are of Hari alone, giving the ultimate result (udaka uta phalaṁ yāsu tāḥ)." This means that even those narratives of creation, etc., culminate in the narratives of Kṛṣṇa; hence, they too are subjects for listening, etc. (14)
Among the assemblies of the virtuous, both ancient and modern, that assembly is the most exalted where both the listener and the speaker are extraordinary in every respect. He says this with the two words "sa vai." "Kṛṣṇa-krīḍā" means the imitation of Kṛṣṇa's plays. (15)
The Lord is the omniscient one. In the assembly of the virtuous, the noble qualities of the Greatly Celebrated One (Kṛṣṇa) that bestow the desired objects will certainly be present for those who are already devotees and those who will become devotees. Therefore, he initiates the description of those qualities here. This implies that the narratives highlighting the qualities of Kṛṣṇa should be relished by the devotees. (16)
Commentary by Śrī Śuka Deva in Siddhāntapadīpa:
Having heard the essence of all scriptures in brief, Śaunaka expresses his desire to hear the dialogue between Śuka and Parīkṣit in detail by saying "iti." "Abhivyāhṛtam" means "spoken by Śrī Śuka." "Niśamya" means "having heard." "Bhūyaḥ punaḥ" means "again." "Ṛṣi" means "the seer of the Supreme Brahman." "Kavi" means "the seer of the Word-Brahman." "Vaiyāsaki" means "the son of Vyāsa," referring to Śuka. "Anyat kiṁ pṛṣṭavān" means "what else did he ask?" (13)
"Hari-kathā eva" means "the narratives of Hari alone." "Udarka" means "the ultimate result." "Yāsu tāḥ kathāḥ" means "those narratives in which." "Satāṁ bhāgavatānāṁ sadasi sabhāyāṁ dhruvam syuḥ" means "will certainly be present in the assembly of the devotees." "Ato yat rājñā pṛṣṭam" means "therefore, what was asked by the king." "Etat śuśrūṣatāṁ naḥ bhāṣitum arhasi" means "you should narrate this to us, who desire to hear." (14)
He affirms the devotional status of both of them and the presence of Hari's narratives in their dialogue with the two words "sa" and "vai." "Yo bāla-krīḍanakaiḥ" means "who through childhood plays." "Kṛṣṇa-krīḍām" means "the play in the form of service to Kṛṣṇa." "Ādade" means "performed." "Ataḥ sa svabhāvata eva bhāgavataḥ" means "therefore, he is naturally a devotee." (15)
"Vāsudevaḥ" means "the Supreme Lord who is to be attained." "Satāṁ samāgame saṅgatau" means "in the assembly of the virtuous." "Urugāyasya bhagavato guṇaiḥ" means "with the qualities of the Greatly Celebrated Lord." "Udārāḥ" means "noble." "Śrotrṇāṁ sarvārthasādhakāḥ kathāḥ syuḥ pravṛttā bhaveyuḥ" means "the narratives that accomplish all goals for the listeners would arise." "Atas tāḥ bhāṣitum arhasi" means "therefore, you should narrate those." The word "hi" is implied. (16)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus instructed the path of devotion along with its means, and perceiving a desire for further elucidation, the sage remained silent. The narrator Suta also fell silent. The hidden meaning became clear in the hearts of Shaunaka and others: "He has not spoken further, implying that more remains to be said." Discerning the sage's intention, Shaunaka spoke to reveal the meaning that was stated indirectly: (13)
"That which has been explained..." up until the end of the chapter. For the sage's understanding is indeed to dispel the futility experienced by those struggling with the means of devotion. Only then does one engage in those practices. But one who has already achieved the goal, even while in the Lord's company and immersed in narratives about Him, only nurtures affection for the Lord - this is our expectation from a great soul like you. Therefore, understanding the means of devotion according to our level, please instruct us on what should be done." With this intention, he asks the first question: "That which has been explained..." using four words. (13)
The meaning is "instructed thoroughly." Discerning his intention, the sage responds. There is no delusion due to his exalted position. Therefore, he does not repeat what was already stated but asks something new. Although everything has been answered, he still inquires from another perspective or about anything supporting it, thinking, "What more shall I ask?" Doubting whether Shukadeva, being detached, would remain for long, Shaunaka says: "O Vyasaki..." (14)
The son of the omniscient Vyasa is also knowledgeable. There, the term "Rishi" conveys his understanding of the purpose of the Bhagavata, deriving from the Lord's intention. The word "Kavi" indicates his ability to narrate distinctively. (13)
Expecting "What do you desire from us?" he says: "This..." We have a great desire to hear this. And you know this. You have the authority to speak on all matters." The two forms of address "O learned one" and "O Suta" indicate the reciprocal relationship between speaker and listener. He says: "Narratives about Hari..." Even other narratives in the assembly of the virtuous become ennobling like the narratives of Hari. There is no doubt here that "Udarka" means "the supreme fruit." (14)
This is indeed the nature of a sacred assembly, especially in the company of great souls. Having stated the virtues of both, he will now explain the necessity of sacred narratives in such a gathering. First, he affirms the devotion of the inquirer who has approached with questions, saying: "Indeed, he is a Bhagavata..." Undoubtedly, even the king is a Bhagavata. Alternatively, since the king asks many questions, and a Bhagavata relates to the Lord, the meaning is that he frequently asks about the Lord due to his relation to Him. He gives two reasons for his being related to the Lord: "Of the Pandava race, a great chariot warrior..." Because he was born in the Lord's lineage and is firmly established in his dharma. The visible result is his inner disposition towards the Lord, as described: "From childhood, he played by setting up a deity of the Lord and serving it like a prince's play. Or he imitated and enacted the Lord's pastimes in Vrindavana." (15)
He affirms that Shukadeva too is a devotee, saying: "And Vyasaki..." Though a listener, being a descendant, he is also related to the Lord. But Shukadeva, being the son of the Lord Himself, is devoted exclusively to Lord Vasudeva. The word "ca" (and) indicates that there are others like him as well. Their meeting here is wonderful. Narratives approved by all devotees are those that contain the Lord's virtues, which, being independent sources of all human goals, bestow them even in the absence of other means. Therefore, he says, "Please narrate those..." relating it to the previous statement. (16)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having thus instructed the path of devotion as the means, when there was a desire for some special instruction, with the intention of saying something more, Shri Shuka remained silent. Following his intention, Suta also became silent with the same intention. Realizing that intention, Shaunaka asks through the dialogue between Shuka and Parikshit alone, out of a desire to know the specific narrative - "Having heard what was previously spoken by Shuka, what else did King Parikshit ask the son of Vyasa, Shuka, again?" The sequence is "what else did he ask." Anticipating the doubt "Did he ask something?" he says "Bharat-rshabha" with the idea that being a devotee of the Lord, he had the authority as the best in the Bharata dynasty. Indicating that there is no doubt about Shuka's ability to give an answer, he says "the poet who is proficient in the verbal brahman." He gives the reason for that - "the seer," meaning "established in the Supreme Brahman." (13)
With the expectation "Let him ask something," he says "etat" - "This dialogue between Shuka and Parikshit, you, who are fit to narrate it, should narrate it to us who are eager to listen." Anticipating the idea "How am I qualified to narrate that?" he addresses him as "he suta" indicating "you have the authority there." Removing the doubt "But if Suta is ignorant, how can he narrate?" by saying that he is knowledgeable, he again addresses him as "he vidvan." Anticipating the idea "How did the desire to hear it arise in you?" he says "katha" - "Certainly, in the assembly of the pious, there should be narrations which are progressively more fruitful and which are about Him alone, there is no doubt about it." (14)
He clarifies that both the listener and the speaker are devotees - "sa va" - that King Parikshit was indeed a devotee. "Va" is for emphasis. Why? With the idea that it was because he was born in the devoted Pandava dynasty, he says "pandaveya." With the idea that even though he had great valor by the grace of the Lord in accordance with the statement "Whatever opulence exists..." he was still a devotee, he says "maharatha." He states his intrinsic devotion - "That king, while playing childhood games in his childhood, accepted the game of worshipping Krishna." (15)
The Lord, Shuka the son of Vyasa who possesses knowledge and detachment, and others are devoted to Vasudeva. Therefore, those who have assembled there, being devotees, in their assembly, greatly sing the glories, called "uruga," of the Lord, whose qualities are lofty and are the cause of the four goals of human life according to eligibility. "Hi" is for emphasis. (16)
Hindi Avnuvāda
Śaunaka said - O Sūta! After hearing this statement from Śukadevajī, what else did King Parīkṣit ask him? They were not only omniscient but also highly skilled in sweet narration. (13)
O Sūta! You know everything. We desire to hear that conversation of theirs with great love; please narrate it by your grace, for in the assembly of saints, such is the only subject matter that culminates in the nectarine pastimes of the Lord. (14)
The mighty chariot-rider King Parīkṣit, the son of Pāṇḍu, was a great devotee of the Lord. Even while playing with toys in childhood, he relished the pastimes of Śrī Kṛṣṇa. (15)
The most revered Śrī Śukadevajī was also devoted to the Lord from birth itself. In the company of such saints, there must have indeed been a divine discourse on the Lord's auspicious attributes. (16)
SB 2.3.13-16
