यं प्रव्रजन्तमनुपेतमपेतकृत्यं
द्वैपायनो विरहकातर आजुहाव ।
पुत्रेति तन्मयतया तरवोऽभिनेदु-
स्तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥
yaṁ pravrajantam anupetam apeta-kṛtyaṁ
dvaipāyano viraha-kātara ājuhāva |
putreti tan-mayatayā taravo’bhinedus
taṁ sarva-bhūta-hṛdayaṁ munim ānato’smi ||
(Śrīmad Bhāgavatam: 1.2.2)
“[Sūta Gosvāmī:] I bow to him [i.e., Śukadeva Gosvāmī], the sage upon whom the hearts of all beings are fixed [alt., the sage who is present in the hearts of all beings], he whom Dvaipāyana [i.e., Vyāsadeva], despairing in separation, called out to, ‘O son!’ as he withdrew [i.e., as Śukadeva departed from household life into seclusion to live as a renunciant just after his birth] unattained [i.e., not attained by Vyāsa; alt., alone] without rites [i.e., without receiving the upanaya and other customary saṁskāras], and, because of being absorbed [in whom], the trees echoed [‘O son!’ in return].”
Commentary
sarveṣāṁ bhūtānāṁ hṛdayaṁ mano yasmiṁs tam | tena sarva-manohare bhagavad-vigrahe iva tasmin sneho’yaṁ na prākṛta-moha iti | vyāsasyāpy aviveko’yam iti doṣaḥ parāhataḥ | … tanmayatvopapādanāya viśeṣaṇaṁ sarva-bhūtānāṁ hṛt manaḥ ayate yoga-balena praviśatīti sarva-bhūta-hṛdayas taṁ tena sa eva mamāpy antaḥ praviśya man-mukhyenaiva śrī-bhāgavataṁ vadatu | yo hi jaḍān api vṛkṣān praviśya pratyuttareṇa pitaram api samādadhau | sa eva cetanaṁ māṁ praviśya śrī-bhāgavatenaiva eṣāṁ śrotṝṇām ātmanaḥ prasādayatv iti pravacana-kāle śrī-bhāgavatasya vaktānyo’pi dhyāyed iti vidhiś ca sūcitaḥ |
(Excerpt from the Sārārtha-darśinī-ṭīkā)
“[Sarva-bhūta-hṛdayaṁ conveys that Śukadeva was] He upon whom the minds of all living beings are fixed [i.e., he was naturally an object of everyone’s affinity by virtue of his divine qualities]. So, this affection for him [i.e., that was shown by Vyāsa], like that [which he had] for the all-attractive figure of Bhagavān, is not a mundane illusion. Thus, this lack of discernment [i.e., the bewilderment shown] even on the part of Vyāsa [i.e., as he called out in despair for Śukadeva] being a fault is refuted. … The modifier [i.e., sarva-bhūta-hṛdayaṁ] he who moves into, that is, enters by the power of yoga, the minds of all living beings is [stated by the speaker, Sūta Gosvāmī] to effect this state of absorption [i.e., within himself]. So, [the sense is] ‘May he enter my heart as well and speak Śrīmad Bhāgavatam with my mouth itself [as I now speak these sages assembled at Naimiṣāraṇya]. May he who enters even inert trees and pacifies even his father [i.e., Vyāsa] with a response enter my heart and satisfy the hearts of these listeners with Śrīmad Bhāgavatam.’ Even other speakers of Śrīmad Bhāgavatam should meditate in this way at the time of [their] discoursing. This injunction is also indicated.”