In the course of narrating the sacred tradition, it was recounted how the wisdom of the Purāṇas was handed down through a succession of venerable sages. In the nineteenth cycle, Atri took his place, followed by Gautama, and then in the twenty-first, Uttama, known as Haryātmā. The line continued with Vena, Vājaśravā, Soma, Amuṣyāyaṇa, Tṛṇabindu, Vyāsa, and then Bhārgava. After them came Śakti, Jātukarṇya, and finally Kṛṣṇadvaipāyana. Altogether, twenty-eight sages are thus remembered, as the tradition has been heard and preserved. From Kṛṣṇadvaipāyana, the glorious Bhāgavata Purāṇa was received—a holy scripture renowned for dispelling all sorrow. This Purāṇa grants both worldly desires and liberation, is adorned with the deepest meanings of the Vedas, delights the essence of all scriptures, and is ever cherished by seekers of freedom. Vyāsa, the sage, composed this most auspicious Purāṇa and imparted it to his son, Śuka, the great soul, who was endowed with profound detachment and was said to be born of the fire-stick. The narrator, blessed by the grace of his compassionate guru, recounted how he had received this sacred Purāṇa exactly as it was spoken from the mouths of Vyāsa and the great sages, learning the entire secret tradition. When Sūta asked for its teaching, Dvaipāyana revealed all the mysteries of the Purāṇa, and the narrator heard it from that wondrous sage, not born from a womb, whose intellect and power were extraordinary. Śuka, the best among men, desiring to cross the difficult ocean of worldly existence, listened with loving, attentive ears to the wondrous Bhāgavata—a treasury of many stories and the nectar of the gods' feet. Who, having heard it, would not be freed from the fear of Kali in this world? Even the most sinful, devoid of Vedic dharma and good conduct, who listens—even by pretense—to this supreme and glorious Purāṇa, enjoys abundant pleasures here and, at life's end, attains the beautiful, unshakable state marked by the names of the Lord, which is reached by yogis. The knowledge imparted by this Purāṇa is beyond all qualities, unattainable even by Hari, Hara, and others, most dear to the virtuous, and realized through meditation. It arises in the cave of the heart of one who always listens to this pure scripture. Having obtained a human birth, complete in all faculties—a boat for crossing the ocean of existence—and having found a reciter, alas, the fool who does not listen is deceived by fate and loses the happiness-giving Purāṇa. He who, having gained a pair of ears in human birth, always listens with attachment to slander of others, but does not listen to the pure Purāṇa, the giver of all aims and a treasury of nectar—how is such a dull-witted one not lost on earth? At this point, the assembled sages inquired: “Gentle one, in which wife of Vyāsa was the son Śuka born? And how, and of what kind, by whom was this excellent collection recited? You have said that Śuka was not born from a womb, and also that he was born of a celestial; there is great doubt in this—tell us now, O wise one. It is heard that Śuka, the great ascetic, was formerly a yogi in the womb; and how was this extensive Purāṇa recited by him?” Sūta replied: Once, on the banks of the sacred Sarasvatī, Vyāsa, the son of Satyavatī, saw two young birds in his hermitage and was filled with wonder. In their nest, he observed a newly born chick, freed from its shell and charming to behold, with a copper-colored beak, auspicious limbs, and lacking even the beginnings of feathers. The two parent birds, entirely devoted to finding food and diligent in their efforts, repeatedly placed nourishment into the chick’s open beak. With joy, they rubbed their bodies against the chick’s limbs, and with affection, lovingly kissed the chick’s beautiful face. Witnessing this wonderful display of love among the young birds, Vyāsa was overcome with anxious thoughts and reflected deeply. He mused, “If even among animals such love for their offspring is observed, what wonder is there that humans, desiring the fruits of service, should do the same? Will these two birds arrange a marriage for their chick, the means to happiness, and, seeing the bride’s beautiful face, become joyful? Or, when old age comes, will the son, most righteous, serve his parents for the sake of merit, as is fitting for birds? Or, having acquired wealth, will he satisfy his parents? Or, will he perform the proper funeral rites for them as prescribed? Or, will he go to Gayā and perform the ancestral offerings, and properly carry out the ritual of offering water for the departed?” Vyāsa reflected further, “In this world, the highest happiness is said to be the embrace of a son’s body and especially the act of nurturing him. For one without a son, there is no destiny, no heaven at all; apart from a son, there is no means to attain the next world. It has been stated by Manu and other sages in the scriptures of dharma: one with a son attains heaven, but one without a son does not, in any way. This is seen directly here and is not established by inference; one with a son is freed from sin—this is the eternal teaching. Even when ill and at the time of death, lying on the ground, a man without a son is troubled and filled with anxious thoughts. He thinks, ‘I have great wealth in my house, and many kinds of vessels; this beautiful mansion—who will be its master?’ At the time of death, his mind wanders in sorrow; therefore, surely his fate is miserable, for his mind is utterly confused.” Having considered many such thoughts, the son of Satyavatī sighed deeply and often, becoming despondent. After deep reflection and making a firm resolve, he went to perform austerities near Mount Meru. There, he began to ponder: Which deity should I worship, who is skilled in granting boons and bestows the desired objects? Should it be Viṣṇu, Rudra, the lord of the gods, Brahmā, the Sun, Gaṇeśa, Kārtikeya, Agni, or Varuṇa? As Vyāsa was thinking in this way, the eminent sage Nārada, holding his vīṇā and composed in mind, arrived there by chance. Seeing him, Vyāsa was greatly delighted; after offering water for washing and a seat, he inquired about the sage’s well-being. Hearing this inquiry, the best of sages asked, “Why are you troubled with care, Dvaipāyana? Tell me.