Once, the Lord of the gods was questioned: “O lotus-eyed Lord of the universe, why do you engage in recitation? Is there anyone greater than you? What is it that you do to become pleased?” Hari replied with gentle wisdom, “O highly fortunate one, consider the power that exists in both you and me, the power characterized by action and its cause—she is the blessed, auspicious Goddess. Upon her support, this entire world stands, afloat in the vast ocean of existence. She is the manifest Great Power, immeasurable and eternal. It is by her that this universe, both moving and unmoving, is created. When she is pleased, she grants boons and bestows liberation upon people. She is supreme knowledge itself, the eternal cause of liberation, and also the cause of bondage within the cycle of existence. She is the sovereign of all lords. Know this without any doubt, O Brahma: I, you, and the entire universe arise from her consciousness-power. It was she who, in just half a verse, spoke the essence of the Bhāgavata; its complete exposition would be revealed at the beginning of the Dvāpara age. Vyāsa then explained: What Brahmā received while seated in the lotus at Viṣṇu’s navel, he passed on to his son Nārada, who possessed immeasurable wisdom. Long ago, the sage Nārada gave it to me, and I have composed this extensive work, expanding it into twelve books. O highly fortunate one, recite this Purāṇa, approved by Brahmā, endowed with five characteristics and containing the supreme exploits of the Goddess. Filled with the essence of true knowledge, it stands as the highest of the high for all; it is equal to the Dharma-śāstras, meritorious, and enriched with the meaning of the Vedas. Within it lies the story of the slaying of Vṛtrāsura and many other tales—a treasury of knowledge of Brahman, a raft for crossing the ocean of worldly existence. Take it, O worthy and intelligent one, O best of men—this meritorious Purāṇa is called the Bhāgavata. Make a summary of its eighteen thousand verses, which destroys ignorance, is divine, and awakens the radiant light of knowledge. It brings happiness, peace, prosperity, long life, and auspiciousness; for those who listen and recite, it increases sons and grandsons. This disciple of mine, righteous and born of Lomaharṣaṇa, will recite this auspicious collection of the Purāṇa together with you. Sūta continued: Thus was this wisdom spoken to his son and also told to me; I received all of that vast Purāṇa. Śuka, having studied the Purāṇa, remained in Vyāsa’s blessed hermitage. Yet, like another son of Brahmā, that righteous one did not find peace. He dwelt in solitude, appearing distressed, as if empty. He was neither excessively attached to eating nor wholly devoted to fasting. Seeing Śuka so absorbed in thought, Vyāsa spoke to his son: “Why, my son, do you always ponder? For what reason are you restless, O giver of honor? You sit constantly engaged in meditation, like a poor man burdened by debt. What worry persists, O son, while your father is with you? Enjoy happiness as you wish; cast off sorrow from your mind. Reflect on the knowledge taught in scripture and direct your intellect toward understanding. If peace does not arise in your mind from my words, O virtuous one, then go to Mithilā, which is governed by King Janaka. That king will dispel your delusion; Janaka, the righteous soul of Videha, is an ocean of truth. Go to him, my son, and resolve your doubts. Ask him about the true duties of the varnas and ashramas. That royal sage is liberated while living, pure in mind, possessing knowledge of Brahman; he speaks truthfully, is exceedingly tranquil, and is always devoted to yoga.” Sūta narrated further: Hearing these words of Vyāsa, whose brilliance knows no bounds, Śuka, born from the Arani, replied with great radiance. “Father, this now appears as hypocrisy in my mind: Videha is said to be liberated while living, yet he rules the kingdom with joy. That king Janaka, the father, seems like a barren woman’s son; Videha governs the kingdom—how is this? This doubt of mine is astonishing. I wish to see the king, Videha, the foremost among rulers; how does he remain in worldly life like a lotus leaf in water? This great doubt, O father, revolves around Videha: Is liberation, O best of speakers, like that of the Buddhists or otherwise? How can what is eaten be considered uneaten, and how can what is not done be considered done? How, O wise one, should dealings with the senses be renounced? Mother, son, wife, sister, and even a courtesan—how can there be neither difference nor non-difference? If so, what is liberation? If the tongue knows bitter, salty, sharp, astringent, and sweet tastes, it enjoys supreme pleasures. When knowledge of cold, heat, pleasure, pain, and so forth arises, what kind of liberation is that, O father? This doubt of mine is astonishing. When one always recognizes enemy and friend, enmity and affection, how does the king, remaining in worldly dealings, not act upon them? How can one regard a thief and an ascetic as equal? If discernment is lacking, then what kind of liberation is that? I have never seen anyone who is both a living-liberated soul and a king, O ruler; I have great doubt—how can a king be liberated while living at home? A great desire to see that king has arisen in me after hearing of him; to dispel my doubt, I will go to Mithilā.” Sūta concluded: Having spoken thus to his father, Śuka, the great-minded son, fell at Vyāsa’s feet, joined his palms, and spoke these words, wishing to depart.