45 verses
Śukadeva said: Previously Vidura, after giving up his prosperous house for entering the forest, asked this question to the powerful Maitreya.
The Supreme Lord who acted as your advisor gave up the house of Duryodhana and entered the house of Vidura, accepting it as his own.
Vidura should not have give up his house which was superior to all the pilgrimage places to wtich he went. However he gave it up because of the pain inflicted by his brother, Dhṛtarāṣṭra. Kṛṣṇa, acting as the advisor of you the Pāṇòavas, thinking of them all the time, rejected Duryodhanas house, and entered Viduras house, even though not invited, since he accepted it as his own house (ātmasāt).
The King said: O master! Where did Vidura meet the powerful Maitreya? When did they speak with each other? Please describe this to me.
Āsa stands for babhūva (took place).
The questions which the pure soul Vidura asked to the excellent Maitreya were not insignificant, and were nourished by the pleasure of the devotees.
Varīyasi means best. Because the questions of Vidura to Maitreya were not insignificant, they are nourished by the pleasure of the devotees (sādhu-vāda), or they were praised by the statements of Maitreya.
Sūta said: Omniscient Śukadeva, the best of sages, on being requested by King Parīkṣit, with great affection then said him, Please listen.
Śukadeva said: Dhṛtarāṣtra, blind to knowledge, supporting his own evil sons illegally, made the fatherless sons of Pāṇòu, his younger brother, live in a lac house and burned them.
The sentence ends in verse 16 with the statement Vidura left (kṣattā ayāt). Vinaṣṭa-dṛtiḥ here indicates that Dhṛtarāṣṭra had no knowledge. His younger brother was Pāṇòu. Vibandhūn means without a father.
Dhṛtarāṣṭra did not forbid his sons despicable action of dragging the wife of Yudhiṣṭhira by the hair into the assembly, while Draupadī wept, washing away the kuṁkuṁa on her breasts with tears.
Kuru-deva-devyāḥ refers to Draupadī. She washed away the kuṁkuma on her breasts by her tears. Also indicated is that she would wash away the kuṁkuṁa on the breasts of the enemys wives, with their tears, when she would have their husbands killed. This is the fourth type of atiśayokti (hyperbole).
Righteous Yudhiṣṭhira, defeated by unfair means in the gambling match, went to the forest according to his promise, and then returned to claim his rightful claim to the kingdom. But, overcome with illusion, Dhṛtarāṣṭra did not give it back.
When (yat) Yudhiṣṭhira returning from the forest, according to the promised time (samayena), asked for his share (dāyam), Dhṛtarāṣṭra refused.
Duryodhana, whose piety had been destroyed, did not give respect to the sweet words that Kṛṣṇa, guru of the universe, sent by Yudhiṣṭhira, spoke to the men in the Kuru assembly.
Puṁsām refers to Bhīṣma and others who were present in the assembly. Dhṛtarāṣṭra or Duryodhana did not greatly respect those words. The reason is that he had lost all piety. He did not lose the piety for keeping happiness, fame or wealth, but lost the piety to rule the kingdom.
Vidura, the supreme adviser, whose wise counsel the wise even today call advice of Vidura, called by Dhṛtarāṣṭra for advice, then entered his house and spoke.
Viduras humiliation by Duryodhana is described in the following six verses. Because Vidura gave wise advice even today good advice is called words of Vidura.
Give the rightful portion of the kingdom to Yudhiṣṭhira, who has tolerated your intolerable aggression-- because of which, Bhīma, along with his brothers, remains breathing heavily in anger at your offenses. This gives you fear.
Because of the offenses (yatra) Bhīma breathes heavily in anger, because of which you are in great (alam) fear.
The Supreme Lord Kṛṣṇa, supported by brāhmaṇas and the devatās, strongest among the best of the Yadus, who has defeated innumerable kings, resides in his own city of Dvārakā and has accepted the Pāṇòavas as himself.
Hear about other aspects of their even greater power that they have accrued now. Kṛṣṇa is worshipable (deva) because he is the Supreme Lord (bhagavān¸ along with whom reside the brāhmaṇas (kṣiti-deva) and the devatās. The brāhmaṇas and devatās are on his side. He resides in his own city of Dvārakā, not in any other place. He is the strength of the best of the Yadus. Where he exists, the Yadus are most powerful. Here about his strength. he has defeated unlimited kings. Starting from his childhood he defeated Kaṁsa, Jarāsandha and even devatās such as Brahmā, Indra, Varuṇa and Śiva. If you desire your own good, then give a share of the kingdom to the Pāṇòavas.
Duryodhana is fault personified since he hates the supreme lord. But he has entered your house, your mind and intelligence, and you support him and consider him your son. Because he rejects Kṛṣṇa, Lakṣmī has departed from your house. Immediately give up this inauspicious person, for the benefit of the family.
But my son Duryodhana will oppose this. In answer to this, Vidura speaks. He is fault personified. He has arisen as a result of your sins committed for ten million life times! He is fault personified because he hates the supreme lord (puruṣa-dviṭ). Moreover he has entered externally your houses, and internally, even your mind and intelligence. Moreover you encourage him and think of him as your son. But he is not your son. Apatya or son means he who does not fall away (patati) from us. You can guess that if you reject Kṛṣṇa, then prosperity will also go away. Please understand that Lakṣmī has left your house. What is the solution? Give up inauspicious (aśaivam) Duryodhana immediately. If I reject my son, there will be a black spot for my family. No. It will be a benefit to the family, for it is said that one can give up one person of the family, for the benefit of the whole family. Otherwise your whole family will perish.
When Vidura, who desired the best for all, spoke thus in the assembly, he was scolded by Duryodhana, whose lips began to tremble in anger, as well as by his brothers and Karṇa.
Having spoken thus Vidura was scolded by Duryodhana (suyodhanena), along with Karṇa, Duḥśāsana and Śakuni.
Who has called this wicked son of a maidservant into the assembly? Betraying those who have nourished him, he supports the enemy. Drive him from the city with only his breath.
This verse describes the scolding. Who has called him into the great assembly? He does not deserve to be called here, because he is the son of a maidservant, with low birth. Thus he is deceitful (jihmam). By his actions as well he is deceitful. He betrays his master whose food nourishes him and performs actions for the enemy. If he stays here he will destroy the whole family. Whoever is on my side should remove him from this place. Do it quickly, do not delay! Only his breath should remain. This means beat him with canes till he is breathless. Another version has śmaśāna instead of śvasānaḥ This means Vidura is inauspicious like a place where they burn dead bodies. Remove from this house that person who creates inauspiciousness for me. Do it quickly, otherwise he will make the whole kingdom inauspicious.
Struck to his nerves by the sharp words of Duryodhana, directly spoken in front of him, considering that this was simply the action of māyā, without pain, Vidura, placing his bow at the door, left the palace.
When the sharp words entered his ears like arrows, hitting sensitive spots (marmasu), since he did not defend himself by saying How can you speak like this to your brother? Vidura had dispelled his suffering. You have blessed me, Duryodhana! You have dispelled my suffering completely. This is because, being driven out of the palace, living in some distant place, in holy places, being completely detached, what pain can I suffer, having given up attachment to persons like you? He then left (ayāt), by his own free will. It was better that he go by his free will than be removed by the sinful. He gave up everything of that house, even the bow. When I sit alone worshipping Kṛṣṇa in the future, of what use is this bow? Or, let there be not fear from sinful Duryodhana that I will fight on the side of Bhīma. He considered the great power (uru) of māyā, thinking that Duryodhana, blinded by māyā, does not see Kṛṣṇa, though he exists in front of him. Or another meaning is How great is the māyā of Kṛṣṇa, the Supreme Lord, because, driving out the devotee of the Lord in this way, these persons will be killed by Bhīma and others!
Leaving Hastināpura, Vidura, who was piety for the Kurus, desiring to perform beneficial acts, wandered here and there on the earth, to all the holy places of the Lord, whose two feet are sacred, where many deities of the Lord were installed.
Vidura produced piety for the Kurus (kaurava-puṇya-labdhaḥ). He desired to see those places of the Lord whose two feet are holy places (tīrtha-padaḥ), thinking of those places as the Lords feet, in which the forms of the Lord such as Matsya and Kūrma were situated.
Alone he traveled to sacred places where there were forms of the Lord, in cities, in places with clear rivers and lakes, mountain groves, and pleasing gardens.
Ananyaḥ means alone.
Wandering over the earth, maintaining himself solely according to his pure vow, bathing constantly for purity, sleeping on the earth, not caring for his body, wearing clothing of a renunciate, and remaining unrecognized by his relatives, he performed austerities for the satisfaction of the Lord.
Traveling over the earth (gām), he maintained himself by pure (medhya) unmixed (vivikta) means (this mean begging). He bathed in every holy place (sadāplutaḥ) and thus purified himself. If he touched something impure after bathing then again he took bath. He always purified himself in order to remember the mantras concerning the Lord (which required a pure body). But he did not decorate his body (avadhūtaḥ). He wore bark clothing (avadhūta-vesaḥ) and was unrecognized by his relatives.
Wandering in this way over the land of Bḥārata, when in time Vidura arrived at Prabhāsa, Yudhiṣṭhira had gained control of the earth, under one army and one king, with the help of Kṛṣṇa.
Yudhiṣṭhira (pārthaḥ) gained control of the earth which then had one army (eka-cakrām) and one white umbrella, symbolizing one king (ekātapatrām).
In Prabhāsa he heard about the destruction of his friends by rivalry, just as a forest is burned up by fire generated by friction of bamboos. In grief he proceeded silently to the Sarasvatī River flowing west.
In Prabhāsa (tatra) he heard about the destruction of his friends, the Kauravas. Because he was not friends with Duryodhana and others, some explain that destruction of friends means the destruction of the Yadus, which he heard on meeting Uddhava. This was just like a forest burning up. Pratyak means flowing west.
In that holy place he served other holy spots of Trita, Uśanas, Manu, Pṛthu, Agni, Asita, Vāyu, Sudāsa, Go, Guha, and Śraddhadeva.
This is a list of holy spots.
He also served other holy places of Viṣṇu built by Ṛṣabha and other great men, and temples marked with Viṣṇus cakra, by seeing which men remember Kṛṣṇa.
He served temples marked with the chief weapon of Viṣṇu, the cakra. Pratyaḍga means that which is held in each of his hands.
After walking over the prosperous areas of Saurāṣṭra, Sauvīra, Matsya and Kurujāḍgala, after some time, when he finally arrived at the bank of the Yamunā, he saw the great person
Tāvat (so much) can be ornamental or can indicate Viduras disturbed condition.
With great affection, Vidura tightly embraced the famous, peaceful Uddhava, the associate of Kṛṣṇa, the previous student of Bṛhaspati, and inquired from him about the welfare of his relatives under the protection of Kṛṣṇa.
Prāk-tanayam means that previous he was the student of Bṛhaspati. Another version has prāpta-nayanam (seeing him). Pratītam means famous. Though Vidura embraced him, Uddhava did not respond because he had fainted.
Do eternal Kṛṣṇa and Balarāma, who appeared through the prayers of Brahmā on this earth, producing auspiciousness on the earth, reside happily in the house of Vasudeva?
Since the welfare of his devotees depends on the situation of the Lord, he asks about the situation of the Lord first. Sva-nābhya-pādma means Brahmā, who arises from the lotus arising from the navel of the Lord. Kṛta-ksaṇau means making everyone joyful. Though Kṛṣṇa and Balarāma are eternally well, he asks such a question out of prema.
How is our friend Vasudeva, the greatest of the Kurus, and the husband of our sister, who, generous like a father to Kuntī and her sisters, gave gifts for the pleasure of their husbands?
Bhāmaḥ means that Vasudeva was the husband of Viduras sister-in-law, since Vidura and others were brothers-in-law to Devakī through Kuntī, Vasudevas sister. Śauri is Vasudeva. Vasudeva had greatest affection for Kuntī among all his sisters. When it mentions here that he was like a father to his sisters, it means he had great affection for Kuntī, since he did not show such affection to the other sisters.
O Uddhava! How is the brave Pradyumna, commander of the Yadus whom Rukmiṇī obtained from the Lord after worshiping the brāhmaṇas, and who was Cupid in his previous birth.
Because of his emotions, Vidura does not ask this question in proper order (since he was younger). The leader of the troops (varuthādhipatiḥ) was in his previous birth Kāmadeva (smaram). Since Kāmadeva is a devatā and Pradyumna is acting as a human, the statement is meant as praise. However the real truth is different. Kāmadeva is Pradyumnas vibhūti or expansion. Later in the text also, many expansions are described as equal to the Lord in telling various stories. For instance Vasudeva and Devakī are identified with Pṛśnī and Sutapā by the Lord himself. Tvam eva pūrva-sarge bhūḥ pṛśniḥ svāyambhuve sati: you were previously Pṛśni in Svāyambhuvas time. (SB 10.32) This however is stated only to create astonishment within the human pastimes. Similarly in the present verse, the statement that previously Pradyumna was Kāmadeva and in verse 30 the statement that Jāmbavatī performed austerities to get Kārtikeya as her son cannot be taken literally since Jāmbavatī and Rukmiṇī are the svarūpa-śakti of the Lord, and do not need to perform sādhana to get devatās as their sons.
How is Ugrasena, the king of the Sātvatas, Vṛṣṇis, Bhojas, Dāśārhas, who had lived in exile and whom Kṛṣṇa established on the throne.
How is Ugrasena, the king, whom, being situated far away after giving up his desire to rule (nṛpāsana āśām) out of fear for his life, and whom Kṛṣṇa (sata-patra-netraḥ) installed on the throne?
O Uddhava! How is Sāmba, leader of all the great warriors, the son of Kṛṣṇa with similar form, whom previously was born to Durgā as Kārtikeya and now was born to Jāmbavatī after she performed austerities?
Sadṛṣaḥ means similar to. Guham means Kārtikeya. Since the aṁśa and the aṁśī are considered non-different, Śiva is considered non-different from Kṛṣṇa. Similarly, Śivas son Kārtikeya, considered an aṁśa of Kṛṣṇas son Sāmba, is considered non-different from him. Or this statement can be explained in another way. When Kṛṣṇa appears on earth, Nārāyaṇa enters him and appears also. It is later said parāvareśo mahad-aṁśa-yukto: Kṛṣṇa appears with his aṁśas. (SB 3.2.15) Thus it is said that Nārāyaṇa appeared in Vasudevas house. (SB 10.48.24) Similarly because Kārtikeya entered Sāmba, Kāmadeva entered Pradyumna, and Vasu entered Uddhava in the same way, such statements as are made in the present verse are not wrong.
Is Sātyaki, who learned the art of archery from Arjuna with its secrets and who, serving the Supreme Lord, gained the goal hardly attained by yogīs, in good health?
Yuyudhāna is Sātyaki and Phalguna is Arjuna.
How is wise, sinless Akrūra, surrendered to the Lord, who, losing control out of strong prema, rolled in the dusty path marked by the footprints of Kṛṣṇa?
Sinless (anamīvaḥ) Akrūra (śaphalka-putraḥ) moved about (acestata) in the dust at the entrance to Vraja.
How is Devakī, who, like Aditi, who also gave birth to the Lord, held in her womb the Lord, and who was just like the three Vedas containing the meaning of sacrifice?
The daughter of Devaka, Devakī, was like Aditi, who had Viṣṇu as her son.
How is Aniruddha, fulfiller of all desires of the devotees, whom the sages call the source of the Vedas, who is instigates action of the mind, is śuddha-sattva and is the fourth member of the catur-vyūha?
Sātvatām can refer to the Yādavas or can mean devotees. He is called the source of the Vedas because the Vedas appear from his breathing. Evaṁ vā are asya mahato bhūtasya niḥśvasitam etad yad ṛgveda: From the Lords breathing arose the Ṛg-veda. (Bṛhad-āraṇyaka Upaniṣad) Manomaya means he who moves (mayate) the mind. He is the instigator of mental activities. He is the fourth member (turīya) of the catur-vyūha (tattvam) composed of śudda-sattva. Being bound up during the conflict of arrows is a pastime created by his own will, similar to the pastimes of Rāmacandra. That he is part of the catur-vyūha is show in the answers of Mārkandeya to Vraja in the Viṣnu-dharmottara.
bhūyo bhūyas tv asau dṛṣṭo māyā devo jagat-patiḥ
kalpa-kṣaye na vijñātaḥ sa mayā mohitena vai
kalpa-kṣaye vyatīte tu tan tu devaṁ pitāmahāt
aniruddhāṁ vijānāmi pitaraṁ te jagat-patim
The Lord of the universe seen by me again and again at the end of the kalpa was unknown to me, since I was covered by illusion. When the destruction at the end of the kalpa ended, I understood from Brahmā that the lord of the universe is your father, Aniruddha. Viṣṇu-dharmottara 1.79.2-3
When Bhīṣma begins to speak to Duryodhana about the appearance of Kṛṣṇa, he relates how Brahmā came to Gandhamādana and saw in his mind the Lord as Aniruddha.
sṛṣṭvā saḍkarṣanaṁ devaṁ svayam ātmānam ātmanā
kṛṣṇsattvam ātmanāṣrākṣīḥ pradyumnaṁ hy ātmā-sambhavam
pradyumnāc cāniruddhaṁ tu yaḥ vidur viṣṇum avyayam
aniruddho sṛjan māṁ vai brahmāṇaṁ loka-dhāriṇam
vāsudeva-mayaḥ so haṁ tvayaivāsmi vinirmitah
Having manifested Saḍkarṣaṇa, non-different from himself by his own potency, from himself the Lord manifested Pradyumna, non-different from Kṛṣṇa, by his own potency. From Pradyumna he manifested Aniruddha whom the wise know as indestructible Viṣṇu. Aniruddha created me, Brahmā, the maintainer of the worlds. Aniruddha is non-different from Vāsudeva. Thus I have been created by you.
Mahā-bhārata 6.61.65-67
How are others such as Hṛdīka, the son of Satyabhāmā, Cārudeṣṇa and Gada, completely dedicated to Kṛṣṇa with all their senses, whose very soul was Kṛṣṇa?
Nijātma-daivam means that they accepted Kṛṣṇa (daivam) as the form of their good fortune. They completely followed Kṛṣṇa (samanuvratā).
Is Yudhiṣṭhira along with his two arms Kṛṣṇa and Arjuna maintaining the boundaries of dharma by proper principles? In his assembly Duryodhana became envious on seeing the wealth of governance conforming to the highest excellence?
In six verses Vidura asks about the Pāṇòavas. Yudhiṣṭhira, (dharmaḥ) using his two arms in the form of Arjuna and Kṛṣṇa, protected the limits of dharma (setum). Duryodhana became envious of the wealth of governance which was in compliance with the highest excellence (vijayānuvrttyā).
Has snake-like, intensely angry Bhīma, wandering over the battle field with his club and other weapons, whose footsteps the battlefield could not tolerate, given up his long standing anger towards those who offended him?
Has snake-like Bhīma given up the impurity (agham), like poison, caused by thinking for a long time of killing the Kurus who offended him?
How is Arjuna, famous among greatest of warriors, destroyer of enemies with his Gāṇòiva bow, who satisfied Śiva, disguised as a hunter, after Śiva was covered with Arjunas multitude of arrows?
Arjuna was famous (yaśodhā) among the best of the chariot fighters. He was the destroyer of the enemy (uparatāriḥ). Śiva was covered (gūòhaḥ) with a mass of arrows.
Are the twins Nakula and Sahadeva, sons of Kuntī, protected by the Pāṇòavas like eyelashes protect the two eyes, enjoying, after they snatched the kingdom from Duryodhana in battle, just as two Garuòas snatch nectar from the mouth of Indra?
Though Nakula and Sahadeva were the sons of Mādrī, they were also considered the sons of Kuntī, for just as the two eyes are surrounded by eyelashes, they were surrounded by the sons of Kuntī. They were protected like jewels. Snatching away (uddāya) the kingdom (sva-rktham) from the enemy (parāt), Duryodhana, like two Garuòas snatching the nectar from the mouth of Indra (vajri-vaktrāt), are they now enjoying? Or another meaning is as follows. After the Pāṇòavas snatched away the kingdom from the enemy, do the twins enjoy like birds who, after having stolen nectar from Indras mouth, are protected by the Pāṇòavas? Comparing the twins to Garuòas is an example of adbhūta upameya (astonishing comparison).
Oh! How is Kuntī, who maintained her life only for the sake of her young sons in the absence of her husband Pāṇòu, who without assistance of others, conquered the four directions with the assistance of only his bow?
In stating that Kuntī lived for preservation of her sons, the intention is to ask about her well being. Aho expresses astonishment. What are you saying? Without her husband, Pāṇòu, she lived only to raise her sons. If they had not been present, she would not have maintained her life. Pāṇòu, without assistance (eka-vīraḥ), and whose bow was the second person assisting him, conquered the four directions.
O Uddhava! I lament for Dhṛtarāṣṭra, who will fall to hell. He committed violence against his dead brother by afflicting the Pāṇòavas, and he drove me, his friend, out of the palace, following the advice of his sons.
O Uddhava! I do not ask about the welfare of blind Dhṛtarāṣṭra, but lament for his eventual fall to hell. O Uddhava (saumya)! He committed violence against his dead (paretāya) brother by violence against his brothers sons, the Pāṇòavas. He committed violence against me, his living brother, by driving me out of the palace, though I was his well wisher (suhṛt).
By the mercy of the Lord, being able to see the lotus feet of the Lord who is hidden from the vision of ordinary men by cheating men like Dhṛtarāṣṭra, I wander to the holy places without doubts.
But his violence towards me did not harm me. Rather it was beneficial for me. By the Lords mercy, I have seen the feet of the Lord who hides from the intellectual faculties (dṛṣaḥ) of materialistic men by cheating persons such as Dhṛtarāṣṭra. The Lord, affectionate to his devotee, is astonishing in this way! Free from doubt, I wander to all the holy places (atra) unrecognized by others, since I do not reveal this secret about the Lord to anyone. The Lord, revealing himself to Vidura who was drowning in an ocean of grief when he was driven out of the palace by Duryodhana, spoke to him. O Vidura, my greatest devotee! Are you lamenting because of separation from me? Having given my promise to you now, you will see me wherever you travel, since I will go there before you. This is the blessing of the Lord. Even after the death of Duryodhana, when Yudhiṣṭhira gains the kingdom, Vidura was without effort able to see the Lord with great bliss, whereas for others great effort was needed to see the Lord. However, with the Lords final disappearance, he would be withdrawn from the vision of Vidura. Therefore until he met Uddhava he was again disturbed because he could not see the Lord.
Though the Lord could have immediately killed all the kings intoxicated with pride in wealth, education and birth who constantly disturbed the earth with their armies, in order to relieve the devotees suffering, he tolerated the offenses of the Kurus.
Is it pleasing to the Lord that his devotees were exiled to the forest? And when the Lord became a messenger, Duryodhana and others tried to capture Kṛṣṇa, but was defeated. Because of this offense, they were later killed. The Lord did not overlook their offense. Desiring to destroy the suffering of his devotees by killing kings bewildered by pride in wealth, knowledge and birth, thought the Lord was capable of king them all as soon as they committed offense, he tolerated the sins of the Kurus. Killing them at once would not vanquish all the evil rulers.
vidyāmado dhana-madas tatahivābhijano madaḥ
ete madā madāndhānāṁ ta eve hi satāṁ damā
Those who are blind with pride have pride in education, pride in wealth and pride in birth. These persons are avoided by the wise. Mahābhārata 5.34.421
Though the Lord is without birth, he appeared in this world to destroy the wicked. Though without action, the Lord performed actions to attract his devotees. On the other hand the jīvas of this word are dependent on karma and rebirth. How can one who is beyond the guṇas take a body and perform material actions?
Why should the Supreme Lord full of knowledge and bliss involve himself in the material world of sin and piety? That is true. The Lord appears in this world for two reasons: affection for his devotee and desiring the good of all other beings. This is what the verse explains. The Lord is devoid of transformations such as birth caused by dependence on māyā, which is the condition of ordinary jīvas. But he takes birth, through yoga-māyā, because of dependence on his devotees prema, for destroying the demons who stray from the correct path (utpatha). By killing them he gives them liberation. Though he is not the doer, and does not performs material actions, he performs actions full of knowledge and bliss such as lifting Govardhana, without being the performer of action, which causes bondage in the guṇas. He performs these actions for the pleasure of his devotees (puṁsām) who are detached from the happiness of Svarga or liberation. Or he performs these actions for attracting the people to himself, for attracting the people of the material world, those desiring liberation and those who are already liberated.
nivṛtta-tarṣair upagīyamānād
bhavauṣadhāc chrotra-mano-bhirāmāt
ka uttamaśloka-guṇānuvādāt
pumān virajyeta vinā paśughnāt
Glorification of the Supreme Personality of Godhead is performed in the paramparā system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self? SB 10.1.4
On the other hand the jīvas are dependent on their karmas. The Lord is not like that. If the Lord received birth and actions by karma, he would have a relationship with a material body and be dependent on karma. But even his devotee perfect in bhakti, beyond the guṇas, does not have a relationship with a material body, what to speak of the Supreme Lord himself. What jīva, separate from the guṇas, would be dependent on karma (deha-yogam)? No one. Thus the meaning is that he has a relationship with a body not dependent on karma. Because there is no possibility that the Lord can be connected with māyā, it is concluded that his body is knowledge and bliss.
O friend! Though the Lord is without birth, he appears in the Yadu dynasty for his pure devotees who follow his instructions and for surrendered kings. Please describe the pastimes of Kṛṣṇa, famous as the best place of pilgrimage.
Please speak about the birth and activities of the Lord who is full of knowledge and bliss. Speak the pastimes of the Lord who is famous as a holy place (tīrtha-kīrteḥ) which can purify everyone and deliver them from saṁsāra, for the benefit of those kings surrendered to the Lord and for others who follow his orders. I have bathed in almost all the holy places. Now bathe me in the nectar of famous place called Kṛṣṇa, which will make all the other holy places successful.
Thus ends the commentary on First Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Offering respects to guru and Kṛṣṇa, the ocean of mercy, I take shelter of Śukadeva, master of the world, eye of the universe. I offer myself and everything I possess to he who is the life of the gopīs, the controller, for service to his dear devotees.
In the thirty-three chapters of the Third Canto, sarga, the creation of the totality of matter with elements manifesting from prakṛti by the glance of Viṣṇu, is described.1 Having already shown that the Bhāgavatam was first revealed by the Lord to Brahmā and Nārada, it is again revealed by Śeṣa to the Kumāras.2 The conversation between Vidura and Uddhava continues for four chapters. Eight chapters deal with sarga and visarga. Seven chapters describe the pastimes of Varāha. One chapter describes the visarga in summary and four chapters describe Kapila. Nine chapters describe his teachings. This completes the Third Canto.
In the First Chapter, giving up his elder brother, Vidura departs and goes on pilgrimage. There he meets Uddhava and asks questions, though he was unsteady in hearing because of separation from the Lord. Uddhava answers two or three of the questions asked by Parīkṣit in the eighth chapter of the Second Canto. Śukadeva, considering that the questions of Parīkṣit were previously asked by Vidura to Maitreya, decided to answer Parīkṣits questions by first describing the introduction which gave rise to their conversation. Ṛddhimat means full of all wealth.