(1) Sukadev Sarasvati Pandit alias Śukadeva Sarasvatī Paṇdita
I am happy to announce the appearance of a beautiful little Vaisnava boy. His name is Sukadev Sarasvati Pandit. He weighed in at 7.3 pounds and is 20 inches long. He has a cute body with big eyes and chakras on his palms. Gauridasa Pandita dasa (04-26-02)
Śukadeva Sarasvatī Paṇdita
शुकदेव सरस्वती पण्दित śukadeva sarasvatī paṇdita
The Sanskrit Heritage Dictionary Version 229 [2008-08-25]
शुकदेव śukadeva [deva] m. myth. np. de Śukadeva «Seigneur perroquet», un nom de Śuka.
शुक śuka [śuc] m. natu. zoo. perroquet | myth. [Mah.] np. de Śuka «Perroquet», sage mythique fils de Vyāsa
पण्डित paṇḍita [paṭh] agt. m. sage, savant, maître; lettré, érudit en textes sacrés | soc. np. de Paṇḍita, titre d'érudit || ang. pundit.
Monier Williams Sanskrit-English Dictionary (2008 revision)
सरस्वती sarasvatī [L=237592] of one of the ten mendicant orders traced back to śaṃkarācārya (whose members add the word sarasvatī to their names).
(2) Śrī Śukadeva Gosvāmī
Sukadeva Goswami (IAST Śukadeva Gosvāmī), also known as Sri Suka, Sukadev and Brahmarata. A character in a number of Puranic text belonging to various traditions, mainly Vaishnavism. He is believed to be a son of Vyasadeva. It also believed that Vedavyasa first wrote Bharata-Samhita which contained twenty-four thousand verses (slokas) and taught that to his son Sukadeva. According to some sources he was born of the wife of Vyasa, however others argue that Vyasa's, "seed alone gives birth to his son Suka, whom Vyasa rears by himself, independent of all female influence." Its also believed that Sukadeva Goswami surpassed the level of his fathers spiritual achievement as in the incident when following his son’s path Vyasa encounters a group of celestial bathing beauties. Suka has purified to the degree, that ladies did not consider him to be of a distraction, but covered themselves when faced with his father. Suka was naked and young; Vyasa was aged and clothed. He is sometimes portrayed naked to stress him transcending regular or expected social behavior.
Sukadeva is the key speaker of the Bhagavata Purana that has the first verse referencing to both the Brahma Sutras and the Gayatri of the Rig Veda. The language of the Purana is accepted to be closely resembling Vedic texts rather than other Puranas, thus its believed to be of early or Vedic times origins or was written to resemble Vedic texts.It is believed that according to Bhagavatam he was an impersonalist or monist in the beginning (Bhag. P. 2.l.9 ); but later on he was attracted by the transcendental activities of the Personal God and thus became a devotee and one of the main teachers of Svayam bhagavan, Krishna.
शुकदेव śukadeva [deva] m. myth. np. de Śukadeva «Seigneur perroquet», un nom de Śuka.
शुक śuka [śuc] m. natu. zoo. perroquet | myth. [Mah.] np. de Śuka «Perroquet», sage mythique fils de Vyāsa ayant répandu sa semence à la vue de la nymphe [apsaras] Ghṛtācī qui lui apparut sous la forme d'un perroquet; Śiva en personne vint officier à la cérémonie [upanayana] d'investiture de son cordon sacré [upavīta]; il était exceptionnellement intelligent, et fut éduqué par Bṛhaspati; il voulait devenir renonçant [sannyāsin]; son père l'envoya recueillir la sagesse du roi Janaka, qui lui enseigna le devoir d'un brâhmane; il revint auprès de son père, et prit épouse de la belle Pīvarī, qui lui donna quatre fils et une fille; son père Vyāsa lui apprit le Mah., qu'il récita aux gandharvās, aux yakṣās et aux rākṣasās; il conta le Bhāgavatapurāṇa au roi Parīkṣit désireux de recevoir la sagesse avant de mourir; à la suite d'une visite de Nārada, il partit méditer sur le Mont Kailāsa où il atteignit la perfection [siddha_1] et fut élevé comme un astre au Ciel; plein de chagrin, son père Vyāsa monta au Kailāsa où il s'enquit de son fils auprès de Śiva; celui-ci lui permit qu'une image de Śuka l'accompagnât désormais; à l'endroit où il lui apparut, Śiva peut toujours être invoqué avec succès — f. śukī natu. perroquet femelle.
The great sage Shukadeva, the 16 year old son of Vyasadeva, was wandering nearby, free from all cares and completely content within himself. Wearing the garb of an avadhuta (spiritually entranced aesthetic), as though others had neglected him, he was followed by children. At that time he appeared on the scene in the presence of the sages and King Pariksit. Even though Vyasadeva and Narada Muni, Shukadeva’s guru and grand guru, were also present in the assembly of brahmarsis, rajarsis and sadhus, they all rose from their seats to pay their respects to him.
King Pariksit also addressed Shukadeva: ‘You are the supreme among saints, therefore I would like to ask what should a man do who is about to die? What should he hear, chant, remember and worship?’
Shukadeva at first responded, ‘The question you have asked is glorious because it is beneficial to everyone. The answer to this question is the prime subject for life and is approved by all transcendentalists. At the last stage of life, one should be bold enough to not be afraid of death. But one must cut off all attachment to the material body and everything pertaining to it and all such desires.’
In this way, to answer the request of Maharaja Pariksit, the nectar of the Bhagavata flowed from the lips of Shukadeva Goswami in a way that it seemed to them that they had never heard it before. This question and answer format, the discussion of all of the most important of spiritual topics, became the Srimad-Bhagavatam as we know it today. After the whole Bhagavatam had been discussed, Shukadeva concluded that for a person who is suffering in the fire of countless miseries and who desires to cross the insurmountable ocean of material existence, there is no vehicle more suitable than cultivating a transcendental taste for the narrations of the pastimes of the Supreme Personality of Godhead.
After the recitation of the Bhagavatam, King Pariksit thanked Shukadeva Goswami for his merciful instructions, and said: ‘Now I have achieved the purpose of life. You have personally related to me the narration of the Supreme Lord and have revealed to me what is most auspicious’the knowledge of the supreme personal feature of God. I am now full of transcendental knowledge and self-realization, and my ignorance has been eradicated. I no longer have any fear of the Takshaka snake or any other living being, because I have absorbed myself in the purely spiritual Absolute Truth. Kindly allow me to absorb my mind, purified of all lusty desires, within Him and to thus give up my life.’
Then Shukadeva, along with the other sages, departed after blessing the King. Pariksit then laid the darbha grass on the bank of the Ganga so that the tip of its stalks faced east and he turned himself toward the north. The King settled his mind within his spiritual Self, and he became as stationary as a tree. As the time came when the curse was to take effect, the snake bird Takshaka , who could shift into any shape he wanted, approached Shukratal in the guise of a brahmana to bite the King.
As Takshaka went, he met the brahmana Kashyapa Muni who was traveling in a hurry. Takshaka asked where he was going. Kashyapa Muni, who knew the science of counteracting poisons, said he was going to meet King Pariksit because he could neutralize the affect of the snake bite. To test the sage, Takshaka exposed his fangs and bit a green tree which turned to ashes in seconds. Then Kashyapa chanted some mantras and the tree was restored and as green as before. So Takshaka asked whether the sage was going in order to receive rewards for his knowledge, and the sage replied to the affirmative. Takshaka said that he could reward Kashyapa more then the King, if he would only go back home. So the brahmana Kashyapa took much wealth from Takshaka and returned home.
The place where this incident occurred is known as Bheraheri, which is five miles away from Shukratal. The place where Takshaka asked Kashyapa to return home is called Modna which later became known as Morna, the village on the road four miles from Shukratal coming from Muzaffarnagar.
Legend continues to explain that when Takshaka got to the area of King Pariksit, he was not allowed to enter. So he changed himself into a caterpillar and entered one of the fruit baskets being taken to the King’s area. On reaching the King, Takshaka came out of the fruit, and assumed the form of a brahmana and easily approached the King, and while the King was in meditation, bit him. As everyone looked on in horror, the King’s body was immediately turned to ashes by the fire of the snake’s poison. Thus, Maharaja Pariksit left his body and, immersed in the Absolute Truth of the Supreme Being, felt no pain as he entered the spiritual world. This is why the whole area of Shukratal is full with the sweetness of bhakti or devotion for Lord Sri Krishna. This is also the importance of hearing the powerful and fully transcendental literature of the Srimad-Bhagavatam. It can deliver one from the pangs of material existence and into the absorption of the spiritual pastimes of the Lord.
It is said that only after many lifetimes of performing pious acts does one achieve the opportunity of being able to hear the Srimad-Bhagavatam. Also, wherever the Bhagavatam is read, Lord Krishna will manifest. It is also said that all of the holy rivers, kundas or ponds and lakes, all sacrifices, and the seven holy cities of Ayodhya, Mathura, Haridwar, Kashi (Varanasi), Kanchipuram, Avanti (Ujjain) and Dwaraka, and all the holy mountains are present where Srimad-Bhagavatam is discussed. This is only a small portion of descriptions on the power found within the vibrations of the Srimad-Bhagavatam. Thus, the holy place of Shukratal gives importance to the sacred text of the Srimad-Bhagavatam.