42 verses
Śukadeva said: Then intelligent Vidura, the son of Vyāsadeva, pleasing Maitreya with sweet words after he had finished his explanation, addressed Maitreya.
Vidura said: O brāhmaṇa! How is it possible that the Lord, who is spiritual, without change, and beyond the guṇas, becomes connected with actions and guṇas?
How can a spiritual entity have activities like creation of the universe with guṇas like sattva, rajas and tamas? Vidura has not used the words cinmaya or cid-rūpa but the word cin-mātrasya. This word limits the Lord to only spiritual substance, with no trace of matter. However, māyā, with material guṇas, was described in the verse quoted from chapter 5 as being a śakti of the Lord. Because the Lord cannot be separated from his śakti, the Lord must have material guṇas. How can that be possible that he has these guṇas if he is only exclusively spiritual, cinmātra. And if he has these guṇas, how can he be considered completely spiritual? This is one question.
Transformation is caused by time, and is a quality of the guṇas. Because the Lord is purely spiritual, if he is without change, how can he perform actions which indicate change? If he performs actions, how can he be spiritual? This is the second question. It is impossible for him to have such guṇas and actions. But they do appear if the Lord has independent pastimes. By using the phrase līlayā vā (does he really have such pastimes?) instead of simply līlayā, it is possible to avoid contradiction. If he actually has such pastimes, then it is impossible for him to avoid have guṇas.
Bhagavataḥ is a subject with modifying words such as cinmatrasya and avikariṇaḥ. bhagavān eka āsedam agre: only the Lord existed before the creation. (SB 3.5.23) Maitreya will also mention Bhagavān later with seyaṁ bhagavato māyā. (SB 3.7.9) If one describes the Lord as dealing with māyā, such a Bhagavān cannot be purely spiritual. He cannot be said to have bhaga (spiritual qualities), for in the Viṣṇu Purāṇa it is said that bhagavān means having bhagas or qualities, which is non-material.
jñāna-śakti-balaiśvarya-vīrya-tejāṁsy aśeṣataḥ
bhagavac-chabda vācyāni vinā heyair guṇādibhir
The word bhagavān means to be endowed with unlimited knowledge, sense power, bodily strength, power of control, influence and beauty without inferior guṇas.
dehadehi-vibhāgo yaṁ neśvare vidyate kvacid
There is not separation of the Lord from his body at all.
Thus the word bhaga indicates that the six great qualities are purely spiritual, not a transformation of the material guṇas such as sattva. Such qualities of Bhagavān are his chief qualities (svarūpa-lakṣaṇa). Saying that these qualities of Bhagavān are secondary qualities (taṭaṣṭha-lakṣaṇa) because they are material is completely wrong. One may say that Indra possesses māyā, and that Indra becomes a bull by māyās power. This means that there is an appearance of a bull belonging to Indra created by himself. Similarly, in saying that the Lord has māyā (seyaṁ bhagavato māyā), the Lord becomes the universe by the use of māyā. This means that the Lord has a universal form made of māyā, but this is not the Lord.
Kāma is the impetus for playing seen in children. The impetus for the Lords pastimes should be different. How can the desire for play in the Lord arise from kāma, since the Lord is self-satisfied? How can it arise otherwise, since nothing exists except the Lord?
There cannot be any resolution in the contradiction when speaking of his pastimes. As well, the pastimes should not occur without some reason on the part of the Lord. An example is given. For children the inspiration for playing is kāma. This is the natural cause of inclination for playing. Or the desire to play arises by impetus of other children. Because the Supreme Lord is self-satisfied (svatas-tṛptasya ), how can kāma be the cause? And since no one exists except the Lord (anyataḥ nivṛttasya), how does the desire to play arise by other influence?
The Lord creates this universe by māyā composed of the three guṇas, and maintains it by māyā and destroys it by māyā.
One cannot hide the fact that the Lord does not have guṇas and actions. It is well known. Pratyapidhāsyati means that he withdraws or destroys the creation.
How can the jīva who knowledge cannot be destroyed by place, time, condition, nature or other cause become associated with ignorance?
Another question arises. How can the jīva be bewildered by māyā? How can the jīva whose awareness cannot be destroyed by place and time become associated with ignorance (ajayā)? How does the jīva lose knowledge in the association of ignorance? The jīva becomes affected by place, just as a seed sown in barren earth does not grow. The jīva is influenced by time, just as lightning is affected by time. It is affected by conditions, just as memory is affected by conditions. It is influenced by its nature, such as sleep is. It is influenced by other objects just as a pot is affected by other objects. Because the jīva is a spiritual object, its knowledge should not become lost. How is the jīvas knowledge destroyed by ignorance?
The Lord is situated in all bodies. Why does the jīva then suffer from ignorance and lose his sense of bliss?
The Lord is not like an irresponsible king, who assigns incapable rulers to his states, causing the innocent jīvas to suffer. The Lord is situated in all jīvas as the Paramātmā personally. He is not like a king who rules by his representative in his kingdom. He alone does this. This statement excludes the possibility of dividing the responsibilities among others. Though the Lord, protector of all beings, resides in all jīvas why does the jīva have misfortune or destruction of bliss (durbhagatvam), and suffering from ignorance (karmabhiḥ)?
O learned one! This mass of ignorance is afflicting my mind. O Supreme Lord! Destroy the great illusion in our minds.
My mind is afflicted by this stronghold (saṇkaṭe) of ignorance. Remove this illusion (kaśmalam). Naḥ stands for two people (Vidura and Maitreya) though it is in the plural.
Śukadeva said: When Vidura, inquisitive about the absolute truth, asked Maitreya these questions, Maitreya, becoming absorbed in the Lord, answered as if astonished, though he was actually without astonishment.
Thinking of how to resolve these questions, Maitreya remembered the Lord (bhagavac-cittaḥ). Then he got the answer. Externally acting surprised, he seemed to say,Oh these are difficult doubts to resolve! However, he had actually resolved the doubts.
Maitreya said: This māyā which cannot be understood by logic, belonging to the Supreme Lord but not his svarūpa, is the cause of deprivation and ignorance for the jīva who has the possibility of realizing the form, knowledge and bliss of the Lord.
This is māyā which belongs to the Lord with inconceivable powers (bhagavataḥ), and which cannot be known by logic (nayena). This energy, being acit by nature, belongs to the Lord who is purely spiritual or cit. The guṇas such as sattva also belong to the Lord. But Bhagavān, in his svarūpa, is without these guṇas. Similarly the sun, though pure light, possesses clouds, darkness and snow, which are unfavorable to the light or fire.
yathaiva sūryāt prabhavanti vāraḥ
punaś ca tasmin praviśanti kāle
bhūtāni bhūmau sthira-jaḍgamāni
tathā harāv eva guṇa-pravāhaḥ
Just as water arises from the sun and enters the sun, and just as animals and plants arise from the earth and enter the earth, the world made of guṇas arises from the Lord and enters him. SB 4.31.15
yathā nabhasy abhra-tamaḥ-prakāśā
bhavanti bhūpā na bhavanty anukramāt
evaṁ pare brahmaṇi śaktayas tv amū
rajas tamaḥ sattvam iti pravāhaḥ
O King! Just as clouds, darkness and light appear and disappear in the sky in succession, the energies of rajas, tamas and sattva appear and disappear in the Supreme Lord. SB 4.31.17
taṁ kleśa-karma-paripāka-guṇa-pravāhair
avyāhatānubhavam īśvaram advitīyam
prāṇādibhiḥ sva-vibhavair upagūòham anyo
manyeta sūryam iva megha-himoparāgaiḥ
But although the consciousness of the Lord, who is the supreme one without a second, is never affected by material distress, by the reactions of material work or by the constant flow of natures modes, ordinary persons nonetheless think that the Lord is covered by his own creations of prāṇa and other material elements, just as one may think that the sun is covered by clouds, snow or an eclipse. SB 10.84.33
These verses show that this is beyond logic. Thus, the action of creating the universe takes place by māyā, an energy of the Lord, whereas the Lord is without change in his svarūpa. Because of non-difference between the possessor of the śakti and the śakti, it can be said that the Lord creates the universe.
prakṛtir yasyopādānam ādhāraḥ puruṣaḥ paraḥ
sato bhivyañjakaḥ kālo brahma tat tritayaṁ tv aham
Prakrṭi is the material cause, the puruṣa is the foundational cause. Time, the indirect cause, is agitator of prakṛti. I am all three. SB 11.24.19
Thus the doubt concerning the Lord has been resolved. The second line and the next verse resolve the doubt concerning the jīva. Though the jīva has the capacity (īṣvarasya) for realizing his form of knowledge and bliss, and thus can be called free of contamination (vimuktasya), he is in a condition of deprivation (kārpaṇyam) or durbhagatvam. Thus the jīva is in a state of bondage. This is because of māyā, which here means avidyā or ignorance, a function of māyā. These two, ignorance and bondage are mentioned as the cause.
The meaning is this. You have asked how the jīva loses knowledge because of māyā. If it is true that there is actual destruction of knowledge by māyā, then māyā, the Lords energy, should be punished by the Lord. But this is not the case. One may forget that one has a jewel locket hanging over ones chest, and lament that one has lost the jewel. Or perhaps it is like this: I get accused of theft by mistake, though it is not my fault and get punished by the state officials. Because of jīvas association with beginningless ignorance, the jīva forgets his knowledge and bliss, identifies with the body and the bodys qualities, and thus becomes durbhagatvam. If he suffers, whose fault is that? Losing his powers by the association of ignorance, he wanders around, like a man with a bad wife. Because the jīva has possibility of some small amount of power he is called īśvara in the verse.
Others explain the verse as follows. Verse 5 refers to the Paramātmā, a form of pure consciousness, whose knowledge is unaffected by place and time. Why does he associate with ignorance? If this is the question, the answer is also found in this verse. This māyā is only the bewildering potency of the Lord. If it did not have the power to bewilder, there would be no question asked (since no one would be bewildered). This is because (yat) it is contrary by its behavior (nītyā virudhayte). The contrary conduct is explained. There is a mistake (kārpaṇyam) in thinking that the Paramātmā is bewildered, that he is a jīva. The one Paramātmā of pure consciousness cannot be bewildered by māyā, but the jīva always is. It is proper to say that Paramātmā is never bewildered. And who can be simultaneously bewildered and unbewildered by his own māyā? Whoever asks such questions or concludes this by extreme imagination is bewildered by māyā.
The paramātmā and jīvātmā are like the sun and the suns ray, which have the same qualities, but are also different. One is conscious and the other is a conscious particle. This is the correct conclusion. Reflection and light rays arise from the sun and are particles similar to the sun, They are not distinguished from the sun and are also distinguished from the sun. Similarly though māyā-śakti and jīva-śakti arise from the Lord, and without beginning are not separate from the Lord, by svarūpa they are different from the Lord.
puṁso sti prakṛtir nityā praticchāyaiva bhāsvate
Prakṛti of the Lord is eternal, and shines as a reflection of the Lord. From a text of Āyurveda
Jīva-śakti is described in the śruti:
yathāgneḥ kṣudrā visphuliḍgā vyuccarantīty evam evātmanaḥ
Just as a small spark from the fire wanders about, the jīva also wanders. Bṛhad-āraṇyaka Upaniṣad 2.2.20
Gītā also says:
apareyam itastvanyāṁ prakṛtiṁ viddhi me parām.
jīvabhūtāṁ mahāvāho yayedaṁ dhāryyate jagad
This is my inferior energy. Understand my superior energy which is different from this inferior energy. It is the jīvas, by whom the inferior energy is employed for their enjoyment. BG 7.5
Because of māyā, the jīvas loss of knowledge and bliss makes its appearance without cause or purpose. The loss is illusory, just the seer of a dream experiencing his head being cut off is illusory.
The jīva situated behind the Lord with beginningless aversion loses knowledge by beginningless ignorance which is also situated behind the Lord. There is no cause and no purpose for the jīva doing this. This is the nature of tamas that it eclipses the power of the jīva, who has only small power.
Because of māyā, the loss of knowledge and bliss (ātma-viparyayaḥ) of the jīva (puṁsaḥ) appears to be without cause or goal (arthena). Medinī says that artha means object of the senses, wealth, cause, thing, meaning of a word, prevention and goal. An example is given. The seer of a dream (draṣṭuḥ), near himself (upa), sees his head is cut off. Though his head is intact, in the dream state he experiences that his head is gone. Though the jīva does not actually have a destruction of knowledge and bliss, in a state of ignorance he perceives this destruction. The brilliant luster of gold and silver is not lost by darkness, but is only covered. Just as a very brilliant ruby destroys even darkness, the life of the devotee destroys even ignorance.
From the second explanation of the previous verse, it is incorrect to think that there is bondage of ignorance for the Supreme Lord, Paramātmā, full of eternity, knowledge and bliss, who is omniscient and all-pervading. The idea that Paramātmā by ignorance becomes jīvātmā and by the disappearance of ignorance becomes Paramātmā is false. But even the bondage by ignorance of the jīva, who is the taṭastha-śakti of the Lord, a particle of consciousness, having consciousness like the Lord but being different since he is a particle with incomplete knowledge, is unreal. This verse then describes the nature of the bondage, the same as explained above. Puṁsaḥ refers to the jīva, not to the Paramātmā who is the witness of all jīvas.
The qualities belonging to the subtle body do not belong to the ātmā but appear to be so, just as the trembling quality in the water imposed on the reflection of the moon is not trembling of the moon, though it appears to be so.
The knowledge and bliss of the jīva may be covered, but how does the jīva obtain qualities such as attachment, hatred, lamentation, illusion and lust?
The qualities such as lamentation and illusion belong to the antaḥkaraṇa (anātmanaḥ). They do not belong (asan) to the jīva (ātmanaḥ), the seer, though they appear to be so. The appearance takes place by imposition of the subtle body. An example is given to show how imposition of illusion takes place. The trembling imposed on the moons image in the water appears to be trembling of the moon, though actually the moon is not trembling but the water. The moon seen in the water is not the moon, but the moons rays of light only. Further more, when the rays of the moon or sun produce clear images in the water like trees, walls or stones which are clear, they are called reflections.
Also, the moon is perceived by person living on the moon to have a face, nose, hands and feet, ornaments, vehicle and associates. This example may be compared to perception of Bhagavān. He spread out rays from his svarūpa, and is realized by those situated somewhat close to have some specific qualities, and is realized by those situated far off to have no specific qualities. This is an example of seeing the Lord as Paramātmā and Brahman. The abundant rays extending externally in the form of a circle around the moon are like the mass of jīvas.
The rays are then perceived as a reflection on the water. The mass of jīvas is only perceived as a reflection, though they are not actually a reflection. Because of the perception of real rays in the water, that reflection imposed on the water takes up the qualities of the water such as quivering. Just as the reflection of the rays of the moon take on quivering which is a quality of the water, the jīvas takes on lamentation and illusion which are qualities of the antaḥ-karaṇa because of that imposition. The individual rays emanating all around may be compared to the individual jīvas.
This ignorance gradually disappears by bhakti-miśra-jñāna arising from destruction of impressions in the subtle body, and by bhakti arising from the mercy of the Lord, coming through devotees.
How can the jīva be delivered? By bhakti generated from destroying the qualities in the antaḥ-karaṇa (nivṛtti-dharmena), which means by bhakti-miśra-jñāna, and then by bhakti arising from mercy of the Lord through his devotees, the ignorance disappears. Thus the meaning is that destruction of ignorance takes place by either jñāna or bhakti. This takes place gradually (śanaiḥ), according to sādhana, with various degrees of anartha-nivṛtti.
When the senses become fixed on the attractive Lord, who is beyond material influence and who glances upon his devotee with mercy, the sufferings disappear completely, like the complete disappearance of suffering in deep sleep.
When is anartha-nivṛtti complete? According to jñāna this takes place when the senses and the functions of the mind are destroyed (uparāmaḥ). This is indicated by the example of removal of active senses during deep sleep. When the jīva (draṣṭṛ) realizes the Paramātmā (ātmani), Brahman (pare), Bhagavān (harau) by bhakti arising as an aḍga of jñāna, the suffering stops. An example is given of the complete destruction of suffering. For one who has achieved deep sleep, sufferings such loss of wealth or sons disappear.
Another meaning of the verse is now given. According to bhakti, when the senses such as eye and ear become fixed (uparāmaḥ) in the Lord (harau--attractor), who is attractive with beauty and other qualities, when the eye, ear, nose, skin, tongue and mind become completely absorbed in the beauty, voice, fragrance, softness of body, sweetness and cleverness of the Lord, and no longer desire to experience material form, sound, smell, touch, taste, and thoughts, suffering is destroyed. How is this Lord (harau) described? He is, by his svarūpa, the witness of the devotee (draṣṭṛ ātmani), who glances upon his devotee with mercy. He is the Supreme Lord (pare), or beyond prakṛti. An example of complete absence of suffering is given. It is like a person whose sleep is not broken by dreams (saṁsuptasya). The sufferings of seeing ones head cut off in a dream are all destroyed.
Hearing and speaking about the qualities of the Lord in sādhana-bhakti produces destruction of unlimited suffering. How much more can be attained by great attraction for serving the pollen of the lotus feet of the Lord, appearing by its self-revealing nature, during the state of bhāva-bhakti!
Between jñāna and bhakti, which is better form producing destruction of ignorance? Bhakti is better. How much can be said (kiṁ vā) about great attachment (ratiḥ) to serving the lotus feet of the Lord, attained on its own accord or in itself (ātma-labdhā). This indicates that rati (bhāva) is self-revealing, and is not produced. Sādhana-bhakti destroys ignorance. How much more results its goal, rati or bhāva will produce! The chief result of rati is not destruction of ignorance, but rather bringing the Lord under control. That is indicated in this verse.
Vidura said: O Lord! All of my doubts have been cut by the sword of your skillful speech. My mind completely understands both the independent Lord and the dependent jīva.
By your skillfully words (su ukta) which are like a sword (asinā) to give enlightenment to me (mahyam), my doubts have been completely cut. My mind enters completely (sampradhāvati) into both the Lord and the jīva.
O learned Maitreya! You have accurately explained how the external energy, whose actions which are without purpose and without cause, is under the shelter of the Supreme Lord, and you have explained how the jīvas bondage, which is without purpose and without cause, is under the shelter of the Lords māyā. Except for that māyā, there is no cause for the universe.
What did you think of my explanation? This verse answers. O brāhmaṇa! You explained it accurately (sādhu). What? You explained that the external energy (ātmā-māyā) is under the shelter of the Supreme Lord. Though the Lord is without guṇas, he possesses these guṇas through possessing māyā. By these guṇas the doership for material creation manifests (ābhāti). Because the Lord is self-satisfied, this act is said to be without goal (apārtham). It has no cause (nirmūlam) because there is no other instigator. This is inconceivable. You have explained this concerning the Lord.
The bondage of the jīva by ignorance, and the resulting misfortune of losing knowledge (ātma-māyāyanam), is under the shelter of māyā. This also is without goal and without cause. Thus you have explained the facts concerning the jīva. This is the esoteric meaning of Viduras words. There is no cause of the universe other than māyā (yad bahiḥ). This means that the existence of the Lord does not depend upon being the creator of the universe and having guṇas and material action.
He who is the most foolish in this world and he who has attained the Lord beyond matter increases happiness, whereas others just suffer.
Until now I have been drowning in the sorrow of doubt because of ignorance. This is expressed in this verse. One person who is the most foolish, like an animal (mūòatamaḥ), whose intelligence is engaged in enjoying material objects (and ignoring the suffering), and another person who has achieved the Supreme Lord who is beyond (param) matter (buddheḥ)these two persons increase happiness by deriving bliss from either material objects or the Lord, without suffering. He who desires to reject the material world by examining the suffering cannot accomplish this without attaining bhakti. He who is between these two (antaritaḥ) suffers in the ocean of doubt by not having either type of bliss.
Convinced that the jīva does not actually suffer loss of knowledge, but not yet realizing it directly, I will destroy this lack of this realization by service to your lotus feet.
At this very moment my suffering has come to an end. I have become convinced by the conclusions coming from your mouth that the soul has no actual misfortune (arthābhāvam). Though not perceiving this fact (na partītasya api), I will destroy (parānude) my lack of perception (tām) by service to your lotus feet.
By service to the devotees, intense rasa of bhāva-bhakti to the Lord who is fixed in one form and destroys obstacles for the devotee appears, and destruction of material suffering then takes place.
What is impossible by serving the devotee? Kutāstha means fixed in one form over all time according to the Amara-koṣa. By service to devotees ), the rāsa of rati or bhāva-bhakti (composed of vibhāva, anubhāva, sthāyi-bhava, sāttvika-bhāva and vyabhicāri-bhāvas) with varieties such as śānta and dāsya arises for Bhagavān, who is fixed as Bhagavān over all time (kūṭa-sthasya), who destroys material life of the devotee just as he destroyed the Madhu demon (madhu-dviṣaḥ). Bhāva-bhakti is called tivraḥ or sharp because by its sweetness it suppresses all other material or spiritual sweetness. It impels one to become unaware of all else.
Service to the devotees, those on the path to Vaikuṇṭha, who are constantly singing about the Supreme Lord, is rarely achieved for those who perform little austerity.
Service to the great devotees is very rare. Though the verse says that those will little austerity rarely attain devotees, this is only a conventional expression. Service to devotees is attained only by mercy of devotees. It is not attained as a result of austerity. Those on the path to Vaikuṇṭha means those who are constantly engaged in sādhana-bhakti or sādhya (prema-bhakti).
Having first created mahat-tattva and other elements successively and constructing the universal form from them, the Lord then entered that form.
Out of joy of achieving satisfaction, Vidura repeats what Maitreya said in order to ask details of the pastimes just heard.
That Lord is called the first puruṣa, with a thousand feet, thighs and arms, in which all the planets exist with their extensions.
This is a description of Kāraṇodakaśāyī. All (viśve) the planets exist in him, since all the universes reside in his hair holes.
In the universal form you described ten life airs, of three kinds, along with sense objects and senses, and from that form the four varṇas arose. Please speak about the vibhūtis of the Supreme Lord.
In that universal form you described the ten prāṇas along with the sense objects and the senses. Trivṛt refers to saha (strength of mind), oja (strength of senses) and bala (strength of body). From that form the varṇas such as brāhmaṇas arose. Vibhūtīḥ refers to person such as Prajāpati.
Amongst those vibhūtis were the offspring, taking various forms along with their sons, grandsons, grandsons on the daughters side and families, by which the whole universe became populated.
Yatra means among the vibhūtis. Naptṛbhiḥ means with daughters.
Please describe all that Brahmā created: Prajāpatis, the various types of creation and sub-creations, and the Manus, who are lords of the Manvantara periods.
Having a similar mind to Parīkṣit, Vidura asks questions on the same subjects as Parīkṣit until the end of the chapter. Prajāpatīnām patiḥ is Brahmā. There are ten divisions of creation (sargān). Anusargān means subdivisions of those divisions.
O Maitreya! Please describe the planets above and below the earth, their appearance, dimensions, and also describe the earth.
Mitrātmaja is the son of Mitrā, Maitreya. Saṁsthām means appearance.
Please describe the devatās, humans, animals, reptiles, birds and creatures born from wombs, perspiration, eggs and seeds, and the distribution of these creatures.
Saṁvyūham means distribution. Gārbha-ja means born from wombs, such as humans. Those born from perspiration are worms and stinging insects etc. Those born from eggs (dvi-ja) are birds. Those that germinate (udbhidām) are trees and shrubs.
Please describe the exploits of the lord of Lakṣmī, who has created the authorities for creation, maintenance and destruction of the universe through the guṇāvatāras.
Viṣṇu has created the sanction for creation, maintenance and destruction.
Please describe the divisions of varṇa and āśrama according to features, behavior, and nature, as well as the birth and activities of the sages and the divisions of the Vedas.
Rūpa means their features, śīla mans conduct and svabhāva means qualities like sense control and mind control.
O master! Please give a detailed description of sacrifice, and the path of yoga, jñāna, and sāḍkhya as well as Nārada-pañcarātra.
Vitānāni means detailed descriptions. Yoga refers to aṣṭāḍga-yoga. Naiṣkarmyasya refers to the path of jñāna, which is the method of destroying karma. Describe the paths of yoga, jñāna and sāḍkhya and (vā) Nārada-pañcarātra (bhagavat-smṛtam tantram-- the tantra taught by the Lord).
Please describe the trouble caused by the path of the pāṣaṇòas, the situation of pratiloma progeny, and the destinations of the jīvas according to qualities and actions.
Pāṣaṇòa-patha-vaiṣamyam means the disturbance caused by path of the pāsaṇòas. Pratiloma refers to products of mixed caste where the mothers caste is higher than the fathers, such as the sūtas (brāhmaṇa mother, kṣatriya father).
Please describe the methods of dharma, artha, kāma and mokṣa which do not conflict with each other, and the rules in the scriptures for professions, in artha-śāstra and in the Vedas.
Describe the processes (nimittāni), which are mutually not conflicting (avirdhataḥ). Please describe the rules for professions like merchants according to the scriptures for professions, the rules for punishment according to artha-śāstra and the rules according to Vedic scriptures.
O brāhmaṇa! Describe the rules for death rites, the creation of the Pitṛs, and the positions of the planets, constellations and stars in divisions of time.
Kālāvayava-saṁsthitim means the position of the planets, constellations and stars according to days, nights, months and years.
Please describe the results of charity, austerity, agniṣṭoma sacrifice, community services, and the authorized actions prescribed for a man in distress while traveling.
O sinless one! Please tell by what acts the Lord, the cause of dharma, who gives to his sa-kāma devotees what they want, is satisfied, and please describe the sādhana for pleasing the Lord who gives prema?
Vidura has already said:
parāvareṣāṁ bhagavan vratāni
śrutāni me vyāsa-mukhād abhīkṣṇam
atṛpnuma kṣulla-sukhāvahānāṁ
teṣām ṛte kṛṣṇa-kathāmṛtaughāt
O my lord! I have repeatedly heard about these higher and lower statuses of human society from the mouth of Vyāsadeva, and I am quite satiated with all these lesser subject matters and their happiness. They have not satisfied me with the nectar of topics about Kṛṣṇa. SB 3.5.10
He has already understood these things from Vyāsa. However, now he wants to hear again from the mouth of Maitreya the necessary knowledge in order to become detached. Having completed those questions, now he asks what he really wants to know. Vā here means but. But, Janārdana, he who bestows things to his sa-kāma-bhaktas, is the cause of all dharmas. Or Janārdana can mean he who gives suffering to his pure devotees by the pain of increased prema. What is the method for pleasing this Lord? Please describe the type of qualification of such devotees.
O best of the brāhmaṇas! Though not asked, the gurus who are concerned from the suffering teach what is necessary to their obedient students and sons.
I do not know the most valuable thing to ask for. You should speak about it by your mercy! The genitive case (anuvratānāṁ śisyānām) is used to represent the dative case.
How many types of destruction are there for the various elements? Who remains serving the Lord during destruction, and who goes to sleep?
Having asked about sādhana-bhakti, since sādhya-bhakti is eternal, to dispose of any erroneous conceptions about this fact, Vidura now asks about destruction of the material world. Pratisaḍkramaḥ refers to destruction. At the time of this destruction, who serves the Supreme Lord while he is sleeping, just as one serves the king by waving a cāmara? Who sleeps? This is the meaning Śrīdhara Svāmī gives to this verse. This implies that the bhakti of the associates of the Lord and the Lords planet are eternal. It is said in the Kāśi-khaṇòa: na cyavante hi mad-bhaktā mahatyāṁ pralayāpadi: my devotees are not destroyed at the time of the final destruction of the universe.
Please describe knowledge concerning the Lords form and jīvas position, and the knowledge of the Upaniṣads which is necessary for the student to learn from the guru.
What is the position of the worshipper, the jīva (puruṣasya), what is his absolute (sam) condition or nature (sthānam)? And what is the svarūpa of the Supreme Lord, the object of worship (parasya)? What is the knowledge mentioned in the Vedas which is necessary for me as disciple to know, from the guru? The meaning is that from the guru I should learn about bhakti.
O sinless Maitreya! Tell me about the causes of this knowledge as described by the devotees. Can a person attain knowledge, bhakti or renunciation on his own?
The cause for knowledge (nimittāni) is the association of the devotees. Describe this cause which is told by the offenseless, knowledgeable devotees (sūribhiḥ). This verse indicates that without guru, knowledge is impossible.
Since I am ignorant, having lost my sight because of māyā, I have asked these questions with a desire to know about the pastimes of the Lord. Please reply to these questions since you are a friend.
Why have you asked so many questions? Please answer these questions asked only with a desire to know about the pastimes of the Lord and service to him. When all these questions are answered, I will have complete concentration on the Lords service with indifference to all else. When I have my full attention on the Lord, then I can attain him. Brūhi me here indicates Speak in order to deliver me. In this way the repetition of the word me is not a fault. Addressing Maitreya as a friend (mitratvāt) means that though he is the son of Mitrā, he is also the friend of the whole universe.
O sinless Maitreya! All the Vedas, sacrifices, charity and austerity cannot compare with a small particle of helping the jīva attain a solution to material existence.
Not only do I get deliverance by this, but you also gain great fame for having done pious acts.
Śukadeva said: When the best of the Kurus, Vidura, asked Maitreya in this way, the chief among sages, capable of explaining the Purāṇas, inspired to speak about the Lord, smiled at Vidura and spoke with great joy.
Purāṇa-kalpaḥ means capable of explaining the Purāṇas. Maitreya, capable of explaining the Purāṇas, questioned (āprṣṭa) by Vidura, smiling out of joy (prahasann iva), spoke.
Thus ends the commentary on Seventh Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the Seventh Chapter Vidura asks questions to resolve his doubts about the Lord and the jīva and other questions about bhakti. Maitreya had explained as follows:
sā vā etasya saṁdraṣṭuḥ
śaktiḥ sad-asad-ātmikā
māyā nāma mahā-bhāga
yayedaṁ nirmame vibhuḥ
kāla-vṛttyā tu māyāyāṁ
guṇa-mayyām adhokṣajaḥ
puruṣeṇātma-bhūtena
vīryam ādhatta vīryavān
O great soul! That energy, composed of cause and effect, belonging to the Lord who glances, is called māyā. By that energy the Lord creates the universe.
Bhagavān, lord of Mahā-vaikuṇṭha, in his svāṁśa expansion as the puruṣa, under the influence of time, offered the jīvas into māyā agitated by the guṇas. SB 3.2.25-26
O brāhmaṇa! You have delivered me from the well of material life! By such sweet words (bhāratyā) Vidura seemed to (iva) please Maitreya. Actually he could not please Maitreya with such words because Maitreya could easily understand the objections in Viduras mind to what he had said.