As the news of King Parīkṣit’s vow to fast by the sacred Gaṅgā spread, a remarkable assembly of sages gathered from all directions. Among them were the venerable Atri, Vasiṣṭha, Cyavana, Śaradvān, Ariṣṭanemi, Bhṛgu, and Aṅgirā; Parāśara and the son of Gādhi, the illustrious Rāma, Utathya, Indrapramada, and Edhmavāha. Joining them were Medhātithi, Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, and Pippalāda; as well as Maitreya, Aurva, Kavaṣa, Kumbhayoni, Dvaipāyana, and the revered Nārada. Alongside these great sages, other distinguished deva-sages, brahma-sages, and royal sages arrived, accompanied by Aruṇa and his companions. The king, recognizing the sanctity of their presence, welcomed these eminent descendants of ancient seers, bowing his head in deep reverence. When all the sages were comfortably seated, King Parīkṣit approached them with joined palms, his mind clear and his purpose resolute. He offered his respects, then spoke with humility: “O foremost among rulers and sages, we are most fortunate today, for you have graced us with your presence. The dynasty of kings, through neglect of brāhmaṇas’ feet, has fallen into disrepute. Alas, such are our blameworthy deeds.” He continued, “The Supreme Lord, seeing my mind entangled in household affairs, has granted me detachment—rooted in the words of the twice-born—knowing that attachment quickly brings fear. O brāhmaṇas, please remain here with me, as I fix my mind upon the Lord and the goddess Gaṅgā. Whether the end comes by the curse of a brāhmaṇa or the bite of Takṣaka, let it come; meanwhile, let the glories of Viṣṇu be sung.” “May devotion and attachment to the infinite Lord and His devotees arise again in me. Wherever I am born among the noble, may there be friendship and reverence for brāhmaṇas everywhere.” Having thus resolved, Parīkṣit sat facing north on the eastern bank of the Gaṅgā, upon a bed of kuśa grass, steadfast in his intent, having entrusted his wife and son to the care of the ocean’s daughter. As the king undertook his fast, the hosts of gods in heaven rejoiced, showering flowers upon the earth and sounding celestial drums. The assembled sages praised Parīkṣit, approving his actions: “His conduct is for the welfare of the people, adorned by the virtues of the Lord, praised by the highest.” They reflected, “It is not surprising, O foremost of royal sages, that those devoted to Kṛṣṇa, even after sitting on thrones crowned with royal glory, renounce everything instantly for the Lord’s presence. We shall remain here until Parīkṣit leaves his body, for then this foremost devotee of the Lord will attain the supreme world, free of passion and sorrow.” Hearing these words, Parīkṣit, accompanied by his teacher Madhucyuda, greeted the sages, eager to hear the deeds of Viṣṇu. He said, “All have gathered here from every direction, as the Vedas take form in the three worlds. Here, as elsewhere, there is no purpose but the supreme welfare and the nature of the self. Therefore, O brāhmaṇas, I ask you: what is the pure duty for one who is dying? Please deliberate and instruct me.” At that very moment, the illustrious son of Vyāsa, Śuka, arrived by chance. Wandering the earth without expectation, his appearance was unassuming—his signs unrecognizable, content with whatever came his way, surrounded by children, and dressed as a simple ascetic. Though only in his sixteenth year, his body was radiant: his feet, hands, thighs, arms, shoulders, and cheeks were tender and graceful; his eyes large and elongated; his ears, brows, and face beautifully shaped; his neck conch-like; his collarbones hidden beneath a broad chest; his navel deep and whorled; his belly softly rounded and marked with auspicious lines. Unclothed, his hair fell over his face, and his long arms hung like the best among gods. His complexion was dark, his youthful beauty ever fresh, and his limbs bore auspicious marks. With a gentle smile, he captivated all hearts, and even the assembled sages, though aware of his greatness, rose to honor him. Parīkṣit, recognizing the honored guest, bowed and worshipped him. When the women and children withdrew, Śuka was seated with honor upon a great seat. Surrounded by assemblies of Brahmarṣis, Rājarṣis, and Devarṣis, the sage shone like the full moon amidst stars and planets. The king approached Śuka, bowing with folded hands, and addressed him respectfully: “O brāhmaṇa, today we kṣatriyas are truly blessed, for by your mercy you have come as a guest and made our land holy. Simply remembering you purifies the homes of men—what then of seeing, touching, washing your feet, or honoring you in every way? Your presence, O great yogi, destroys even the gravest sins, just as Viṣṇu destroys the demons.” He prayed, “May Lord Kṛṣṇa, dear to the sons of Pāṇḍu, be pleased with me, for he has shown favor to his maternal relatives. Otherwise, how could mortals like us, especially one about to die, be blessed with your company, you who dwell in the forest with a mind fixed in the unmanifest? Therefore, supreme teacher of yogis, I ask: what is the highest perfection? What should a person do when death is near? What should be heard, recited, done, remembered, or worshipped? Or, is there anything else I should know?” He added, “Truly, 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, the narrator, interjected: Thus, addressed and questioned by the king in gentle words, the wise and learned son of Bādarāyaṇa, Śuka, replied. Śuka spoke: “The qualities of Śrī are independence and the like; happiness is the end of pleasure and pain, while pain arises from the desire for pleasure. The wise discern bondage and liberation. The ignorant identify 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 is the opposite. O Uddhava, your questions have been answered. Why elaborate further on virtue and fault? To see faults in virtues is itself a fault; true virtue is free from both.” As Śuka spoke, in distant Vraja the cowherds recounted to the women the wondrous deeds of Kṛṣṇa and Balarāma—how they had extinguished the raging forest fire and vanquished the demon Pralamba. Hearing these marvels, the elder cowherds and women, astonished, regarded Kṛṣṇa and Rāma, who had come to Vraja, as foremost among the gods. Then the rainy season began, awakening all living beings. The horizon lit up, and the sky and earth resounded with the thunder of the new season’s arrival.