sÅ«ta uvÄca
etan niÅ›amya muninÄbhihitaá¹ parÄ«ká¹£id
vyÄsÄtmajena nikhilÄtma-dá¹›Å›Ä samena
tat-pÄda-mÅ«lam upasá¹›tya natena mÅ«rdhnÄ
baddhÄñjalis tam idam Äha sa viṣṇurÄtaḥ
sÅ«taḥ uvÄca - SÅ«ta GosvÄmÄ« said; etat - this; niÅ›amya - hearing; muninÄ - by the sage (Åšukadeva); abhihitam - narrated; parÄ«ká¹£it - MahÄrÄja ParÄ«ká¹£it; vyÄsa-Ätma-jena - by the son of VyÄsadeva; nikhila - of all living beings; Ätma - the Supreme Lord; dá¹›Å›Ä - who sees; samena - who is perfectly equipoised; tat - of him (Åšukadeva); pÄda-mÅ«lam - to the lotus feet; upasá¹›tya - going up; natena - bowed down; mÅ«rdhnÄ - with his head; baddha-añjaliḥ - his arms folded in supplication; tam - to him; idam - this; Äha - said; saḥ - he; viṣṇu-rÄtaḥ - ParÄ«ká¹£it, who while still in the womb had been protected by Lord Kṛṣṇa Himself.
SÅ«ta GosvÄmÄ« said: After hearing all that was narrated to him by the self-realized and equipoised Åšukadeva, the son of VyÄsadeva, MahÄrÄja ParÄ«ká¹£it humbly approached his lotus feet. Bowing his head down upon the sage’s feet, the King, who had lived his entire life under the protection of Lord Viṣṇu, folded his hands in supplication and spoke as follows.
According to ÅšrÄ«la ViÅ›vanÄtha CakravartÄ« ṬhÄkura, some of the sages present while Åšukadeva was instructing King ParÄ«ká¹£it were impersonalist philosophers. Thus the word samena indicates that in the previous chapter Åšukadeva GosvÄmÄ« had spoken the philosophy of self-realization in a way pleasing to such intellectual yogÄ«s.
