In the sacred gathering, Sūta began to recount the transmission of the Bhāgavata Purāṇa, a scripture filled with the essence of true knowledge. This Purāṇa, he said, stands as the highest among all, equal to the Dharma-śāstras, meritorious, and enriched with the profound meanings of the Vedas. It contains the story of the slaying of Vṛtrāsura and is adorned with many tales, making it a treasury of Brahma-vidyā—a raft for crossing the vast ocean of worldly existence. Sūta recalled how the revered sage Vyāsa addressed his son, Śuka, saying, “O highly fortunate and intelligent one, you are most worthy to receive this meritorious Purāṇa, known as the Bhāgavata. Make a summary of its eighteen thousand verses, for this divine scripture destroys ignorance and awakens the radiant light of knowledge. It brings happiness, peace, prosperity, long life, and auspiciousness. For those who listen and recite it, it increases sons and grandsons.” Vyāsa continued, “This disciple of mine, righteous and born of Lomaharṣaṇa, will recite this auspicious collection of the Purāṇa along with you.” Sūta explained that these words were spoken to Vyāsa’s son and also to himself, and thus he received the entirety of that vast Purāṇa. Śuka, having studied the Purāṇa, remained in Vyāsa’s blessed hermitage. Yet, despite his wisdom, Śuka was restless, like another son of Brahmā who had not found peace. He dwelled in solitude, appearing distressed and empty, neither excessively attached to eating nor devoted to fasting. Observing Śuka absorbed in thought, Vyāsa spoke gently to his son: “Why do you always ponder, O son? 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 while your father is here with you? Enjoy happiness as you wish and cast off sorrow from your mind. Reflect on the knowledge taught in scripture and direct your intellect toward understanding.” Vyāsa added, “If peace does not arise in your mind from my words, O virtuous one, then go to Mithilā, governed by King Janaka. That king will dispel your delusion; Janaka, the righteous soul of Videha, is an ocean of truth. Go to him 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 always devoted to yoga.” Sūta described how Śuka, hearing Vyāsa’s boundless words, 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. Janaka, the king, seems like a barren woman’s son; how can Videha govern the kingdom and still be liberated? This doubt of mine is astonishing. I wish to see King Videha, the foremost among rulers, to understand how he remains in worldly life like a lotus leaf in water.” Śuka continued, “This great doubt 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 what is not done be considered done? How 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. My doubt is great—how can a king be liberated while living at home? A great desire to see that king has arisen in me; to dispel my doubt, I will go to Mithilā.” Sūta then narrated how, having spoken thus to his father, Śuka, the great-minded son, fell at Vyāsa’s feet, joined his palms, and spoke, wishing to depart: “I take leave of you, O highly fortunate one; your words must be heeded by me. I wish to see the Videhas, ruled by Janaka. How does Janaka rule his kingdom without punishment? If there were no punishment, people would not abide by dharma. Punishment is the cause of dharma, always established by Manu and others; how does it function there, father? This is my great doubt. My mother is childless, and her behavior seems strange; I ask you, O highly fortunate one, and now I shall go.” Seeing Śuka eager to depart, Vyāsa, son of Satyavatī, embraced his steadfast, desireless, wise son and spoke lovingly: “May you fare well, Śuka; live long, O wise son. Having given me your word, go as you please. After going, you must return again to my excellent hermitage; you must not go anywhere else, my son, under any circumstances. I live happily when I see your lotus face; not seeing you, I experience sorrow—you are my very life, child. After seeing Janaka and dispelling your doubt, return here and stay happily, devoted to the study of the Vedas.” Sūta concluded, “Thus addressed, Śuka saluted the venerable Vyāsa, circumambulated him, and departed swiftly, like an arrow released from a bow.