iti bruvanam samstuya
vrddhah kula-patih sutam
bahvrcah saunako 'bravit
vyasah—Vyasadeva; uvaca—said; iti—thus; bruvanam—speaking; samstuya—congratulating; muninam—of the great sages; dirgha—prolonged; satrinam—of those engaged in the performance of sacrifice; vrddhah—elderly; kula-patih—head of the assembly; sutam—unto Suta Gosvami; bahu-rcah—learned; saunakah—of the name Saunaka; abravit—addressed.
On hearing Suta Gosvami speak thus, Saunaka Muni, who was the elderly, learned leader of all the rsis engaged in that prolonged sacrificial ceremony, congratulated Suta Gosvami by addressing him as follows.
In a meeting of learned men, when there are congratulations or addresses for the speaker, the qualifications of the congratulator should be as follows. He must be the leader of the house and an elderly man. He must be vastly learned also. Sri Saunaka Rsi had all these qualifications, and thus he stood up to congratulate Sri Suta Gosvami when he expressed his desire to present Srimad-Bhagavatam exactly as he heard it from Sukadeva Gosvami and also realized it personally. Personal realization does not mean that one should, out of vanity, attempt to show one's own learning by trying to surpass the previous acarya. He must have full confidence in the previous acarya, and at the same time he must realize the subject matter so nicely that he can present the matter for the particular circumstances in a suitable manner. The original purpose of the text must be maintained. No obscure meaning should be screwed out of it, yet it should be presented in an interesting manner for the understanding of the audience. This is called realization. The leader of the assembly, Saunaka, could estimate the value of the speaker, Sri Suta Gosvami, simply by his uttering yathadhitam and yatha-mati, and therefore he was very glad to congratulate him in ecstasy. No learned man should be willing to hear a person who does not represent the original acarya. So the speaker and the audience were bona fide in this meeting where Bhagavatam was being recited for the second time. That should be the standard of recitation of Bhagavatam, so that the real purpose can be served without difficulty. Unless this situation is created, Bhagavatam recitation for extraneous purposes is useless labor both for the speaker and for the audience.
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