At that sacred place, a multitude of great and noble sages arrived, accompanied by their disciples. Their coming, though outwardly for pilgrimage, truly sanctified the very holy sites they visited, for it is the presence of the virtuous that brings true purity to such places. Among those who gathered were illustrious seers: Atri, Vasiṣṭha, Cyavana, Śaradvān, Ariṣṭanemi, Bhṛgu, and Aṅgirā; also Parāśara, the son of Gādhi, Rāma, Utathya, Indrapramada, and Edhmavāha. Alongside them were Medhātithi, Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, Pippalāda, Maitreya, Aurva, Kavaṣa, Kumbhayoni, Dvaipāyana, and the venerable Nārada. There were still others—distinguished among the deva-sages, brahma-sages, and royal sages—together with Aruṇa and his companions. King Parīkṣit, recognizing the greatness of these assembled descendants of the sages, honored them all and bowed his head in deep reverence. Once the great assembly was comfortably seated, the king, having offered his respects, approached with a clear mind, intent to act according to his purpose. Standing before them with hands joined, he spoke with humility: “Ah, among rulers, we are the most fortunate, for the greatest souls have graciously come among us. The dynasty of kings, by neglecting the feet of brāhmaṇas, has fallen into disrepute—alas, such blameworthy deeds!” He continued, “For me, the Supreme Lord, seeing my mind repeatedly attached to household affairs, has brought about a sense of detachment, rooted in the words of the twice-born. Indeed, attachment quickly brings fear. O brāhmaṇas, may you remain with me, who has approached you, and may the goddess Gaṅgā remain, as my mind is fixed upon the Lord. Whether by the curse of a brāhmaṇa or by the snake Takṣaka, let fate unfold as it will; meanwhile, let the glories of Viṣṇu be sung.” “May there ever be devotion and attachment to the infinite Lord, and to those who take refuge in Him. Wherever I am born among the noble, may there always be friendship, and I bow to the brāhmaṇas everywhere.” Having thus resolved, the king sat facing north on the eastern bank of the river, upon a bed of kuśa grass, steadfast in his purpose, having entrusted the care of his wife and son to the daughter of the ocean. As the king of men and gods observed his fast, the hosts of gods in heaven praised him, showering flowers upon the earth in joy, while drums sounded again and again. The assembled sages, praising and approving the king’s actions, spoke among themselves: “His conduct is for the welfare of the people and is adorned with the virtues of the Lord, praised by the highest.” They added, “Nor is it remarkable, O foremost of royal sages, among those devoted to Kṛṣṇa, that such kings, who once sat upon thrones adorned with crowns, renounce everything at once, desiring only the Lord’s presence.” “All of us shall remain here today until he departs from his body; then this foremost devotee of the Lord will attain the supreme world, free from passion and sorrow.” Hearing the words of the sages, King Parīkṣit, with his teacher Madhucyuda, addressed the assembly, greeting all present and expressing his eagerness to hear the deeds of Viṣṇu. “All have gathered here from every direction, as the Vedas take form in the three worlds. Here or elsewhere, there is no purpose except the supreme welfare and the nature of the self. Therefore, I ask you, O brāhmaṇas, what should be done? For those who are dying, what is the pure duty? Let those who are wise deliberate upon it.” At that very moment, the venerable son of Vyāsa, Śuka, arrived there by chance, wandering the earth without expectation. His appearance was unassuming, his signs unrecognizable, content with whatever came, surrounded by children, and wearing the garb of a mocker. Though only in his sixteenth year, his form was striking: his feet, hands, thighs, arms, shoulders, and cheeks were tender and graceful; his eyes large and elongated, his ears perfectly shaped, his brows beautiful, his face radiant, and his neck well-formed like a conch. His collarbones were hidden, his chest broad and high, his navel deep and whorled, his belly marked with gentle lines. Unclothed, with hair spread over his face, his long arms hung down, resembling the best among gods. His complexion was dark, his youthfulness ever fresh, and his limbs marked by auspicious signs. With a charming smile, he captivated the minds of women. Even the sages, though aware of his true nature, rose from their seats to honor him, for his greatness was hidden. King Parīkṣit, recognizing the honored guest, bowed his head and offered worship. As the women and children withdrew, Śuka was seated with honor upon the great seat. Surrounded by the assemblies of Brahmarṣis, Rājarṣis, and Devarṣis, the illustrious sage shone brilliantly, like the moon amidst planets, stars, and constellations. The king, a devoted servant of the Lord, approached the sage, who sat peacefully, his wisdom undiminished. With folded hands and bowed head, Parīkṣit spoke gently: “O brāhmaṇa, today we, mere kṣatriyas, are truly blessed, for by your mercy you have come as a guest and sanctified our land. By remembering you, the homes of men are instantly purified—what then of seeing you, touching you, washing your feet, or offering you a seat and such acts?” “By your presence, O great yogi, even the gravest sins of people are immediately destroyed, just as the demons are by Viṣṇu. May the Lord Kṛṣṇa—so dear to the sons of Pāṇḍu—be pleased with me, for he has accepted the relatives of his paternal aunt out of affection for his own lineage. Otherwise, how could we mortals, especially those about to die, have your audience, you whose mind is fixed in the unmanifest, perfected and dwelling in the forest?” “Therefore, I ask you, supreme teacher of yogis, about the highest perfection: what should a person do in every way when death is near? What should be heard, recited, done, remembered, or worshipped by people, O master? Or tell me if there is anything else contrary to this.” He added, “Certainly, O brāhmaṇa, the presence of the Lord is not perceived in the homes of householders, not even at the time of milking the cows.” Sūta continued the narration: Thus addressed and questioned by the king in gentle words, the wise and learned son of Bādarāyaṇa, Śuka, replied: “The qualities of Śrī are independence and the like; happiness is the end of pleasure and pain. Pain arises from desire for pleasure. The wise know both bondage and liberation. The fool identifies with the body and such; my path is called the Veda. Distraction of mind is a wrong path; heaven is the rise of sattva-guṇa. Hell is darkness and pride; friend, teacher, and self are one. Home is the body; humanity is wealth in qualities, and the truly wealthy is so called. He is poor who is not content; pitiable is he who has not mastered his senses. One whose mind is unattached to the qualities is a lord; attachment to the qualities is the opposite. O Uddhava, all your questions have been properly answered. Why elaborate further on the characteristics of virtue and fault? To see faults in virtues is itself a fault, but virtue is that which is free from both.” In the meantime, in Vraja, the cowherds recounted to the women the wondrous deeds of Kṛṣṇa and Balarāma—how they had extinguished the forest fire and slain the demon Pralamba. Hearing these marvels, the elder cowherds and the women, astonished, regarded Kṛṣṇa and Rāma, who had come to Vraja, as foremost among the gods.