Why Did Munis Hear Bhagavata from Suta?

Why did the munis, who were knowledgeable themselves, become ready to acquire knowledge from Suta?

Because of Suta's qualities.

The term khalu used here emphasizes that the way the munis addressed Suta with his qualities was not just praise; it was a fact. Khalu is a term used as an objective assertion.

Suta was not just a professional storyteller. Storytelling was not just his livelihood. Suta was well-versed in the Puranas, Itihasas, and Dharma Shastras. He had learned them, interpreted them through contemplation, and taught them.

So, it was not just the narration of stories. Dharma Shastras teach how to conduct oneself in terms of achieving the four goals of human life—Dharma, Artha, Kama, and Moksha. Virtuous living, acquiring means like wealth for living, achieving desires, and attaining liberation are the four goals of life.

Dharma Shastras are of two kinds: divine and man-made.

• Divine Dharma Shastra: The Vedas.
• Man-made: Smritis for Dharma, Neetishastra for Artha, Vatsyayanadi Shastra for Kama, and Sankhyayanadi Shastra for Moksha.

Traditionally, the caste called Suta didn’t have Vedadhikara. But this Suta was different. The munis themselves said so.

Vedavit means those who know the Vedas. Among Vedavits, great is the position of Badarayana—Vyasa. Whatever Vyasa knew, he taught Suta.

But how could Vyasa break the tradition and teach Suta, as Suta didn’t have Vedadhikara by birth?

Two terms in the shloka point out how Vyasa could do this:

1. Vyasa is Bhagawan. Bhagawans can do anything. Vyasa, being an avatar of Bhagawan, could break the tradition.
2. Vyasa is Badarayana (बदर्यां भवः). Badari is Tapovanam. Vyasa had observed great tapas and acquired Tapacchakti. Being Bhagawan and having Tapacchakti, he could break the tradition and still get the sages' approval for this.

The munis said:
Suta paravarvido viduh.

We all—pare (Devas like Brahma) and avare (we the munis on earth)—know this. Even though you are famous as a Suta, who traditionally doesn’t have Vedadhikara, your case is an exception. We are aware of this, so we are ready to listen to you. This is eeswareccha—the wish of God.

But Bhagawata itself says:
न ह्येकस्माद्गुरोर्ज्ञानं सुस्थिरं स्यात्सुपुष्कलम्.
Knowledge gained from a single Guru is insufficient and incomplete.

So, if you think Vyasa alone taught everything to Suta, even that is not the case.

Anye cha munayaha.
Suta also learned from other munis.

It is not that someone came with some stories, and the munis listened as a pastime during their break. See the kind of discretion they used, the awareness they had. They knew that listening to the wrong person could corrupt both their knowledge and their minds.

Addressing Suta as Suta in this shloka, the munis acknowledged his special background, recognizing that he was eligible to share knowledge even with them.

Ok, Vyasa taught him, but how could Suta understand whatever Vyasa taught without a Vedic background?

By the Anugraha of Vyasa—Vyasa's blessings.

Why did Vyasa bless him like that? Because Suta was a soumaya—soft and gentle—a devout disciple who performed guru shushrusha (service to the Guru) and never offended his Guru.

So, Suta’s knowledge was not superficial. He knew everything at the tattwa level.

What is the tattwa level?

For example, in Ashwamedha, the horse should be tied with a rope 12 aratnee in length. This is superficial knowledge. But what is the significance of 12 here?

The number 12 represents the year and climatic variations during the year, which are responsible for creation and the sustenance of life on earth. Thus, in any creative process, the number 12 or the year must be adequately represented. Otherwise, the process will fail to be creative.

This is the level of knowledge referred to as tattwaha.

Suta was Vyasa’s favorite. Vyasa taught him many secrets, some exclusively to Suta.

Ramaswamy Sastry and Vighnesh Ghanapaathi