Shloka 17
एकान्तिधर्म-प्रश्नः (Inquiry into Ekāntin Dharma) / The Origin and Practice of Single-Pointed Nārāyaṇa-Centered Discipline
(शान्तनो: कथयामास नारदो मुनिसत्तम: । राज्ञा पृष्ट: पुरा प्राह तत्राहं श्रुतवान् पुरा ।।
bhīṣma uvāca | (śāntanoḥ kathayāmāsa nārado munisattamaḥ | rājñā pṛṣṭaḥ purā prāha tatrāhaṃ śrutavān purā ||) pūrvakāle me pitā mahārājaḥ śāntanuḥ pṛṣṭavān; munisattamaḥ nāradaḥ tasmai etāṃ kathāṃ kathayāmāsa; tadā tatraiva aham api etat śrutavān || rājopacarico nāma babhūvādhipatir bhuvaḥ | ākhaṇḍalasakhaḥ khyāto bhakto nārāyaṇaṃ harim ||
Sabi ni Bhīṣma: “Noong unang panahon, nang tanungin ng aking ama na si Haring Śāntanu, isinalaysay sa kanya ng pinakadakilang pantas na si Nārada ang kuwentong ito; at sa sandaling iyon, narinig ko rin ito roon. Sa sinaunang panahon, may isang pinunong naghari sa daigdig na ito na ang pangalan ay Rājoparicara. Siya’y bantog bilang kaibigan ni Indra (Akhaṇḍala) at bilang kilalang deboto ni Hari Nārāyaṇa, ang tagapag-alis ng kasalanan.”
भीष्म उवाच
Educational Q&A
The passage foregrounds the authority of dharmic knowledge transmitted through reliable lineage: a king seeks counsel, a foremost sage narrates, and Bhishma testifies as an eyewitness listener. It also sets an ethical ideal for rulers—worldly power aligned with devotion to Narayana, the remover of sin.
Bhishma introduces a story he heard in the past when Narada spoke to King Shantanu. He then begins the tale by naming an ancient ruler, Rajoparichara, describing him as Indra’s friend and a renowned devotee of Hari Narayana.