Chapter 1 - Meeting of Vidura and Uddhava

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1-2.^[1] It is reported that formerly, venerable Maitreya^[2] was asked this very question, in the same manner by Vidura who took to forest, after leaving his affluent house—the house, wherein Lord Kṛṣṇa, the ruler of all, (but as) the ambassador (of Pāṇḍavas) entered (and stayed) as if it were bis own, after leaving the palace of the Paurava King (Duryodhana).

The King said:

3. Oh Lord! Tell us in details, at what place did the meeting of Vidura with venerable Maitreya take place? and when (or what topic) did they discuss?

4. For, the question posed by Vidura, of pure Soul, to the great (sage) cannot be of less importance—especially so when it was praised as a good question by Maitreya (himself).

Sūta said:

5. When the great sage, master (lit. knower) of different branches of learning, was thus asked by king Parīkṣit, he, being very pleased, replied, “Listen (I shall narrate to you).

6. When the blind king Dhṛtarāṣṭra supported in an unrighteous manner, his wicked sons, and deceitfully made the relative-less (fatherless) children of his younger brother, to live (lit. enter) the house of lac and set it on fire.

7. When king Dhṛtarāṣṭra did not prevent his son from censurable act of dragging (lit. touching) the hair of the queen of Kuru king (Yuḍhiṣṭhira), his daughter-in-law, whose tears washed away the saffron on her breasts [Or, which was the cause of subsequent washing away of the saffron on breasts of the wives of the enemies. ]

8. As he succumbed to infatuation (or thoughtlessness, or serving his son), he did not return, as per terms of agreement, his due patrimony to the pious Yudhiṣṭhira who always followed the path of truth, and was fraudulently defeated in gambling, though he (Yuḍhiṣṭhira) respectfully requested for it (his share), after his return from the forest.

9. When the king whose (remaining small) portion of merit was spent up, did not regard as important the speeches of Kṛṣṇa, the Master of the world, (when) deputed by Pāṇḍavas,—speeches delivered in the (royal) assembly, and which were as if nectar-oozing to men (like Bhīṣma).

10. When Viḍura was invited by his elder brother for consultation, he went to the palace. What he (Vidura), prominent amongst counsellors, proffered as an advice came later to be called ‘Vidura’s Advice’ (Vidura-Nīti) by (political) advisors.

(Viḍura advised)

11. “Return the hereditary share (of kingdom) to Yudhiṣṭhira who has suffered unbearable wrongs from you. It is against these that the serpent in the form of Bhīma of whom you are so much afraid, is hissing in rage along with his brothers.

12. The God, Lord Kṛṣṇa, along with Brāhmaṇas and gods, has taken (the side of) Pāṇḍavas. The Lord of the Yadus who has subdued all kings of kings, stays in his own city.

13. You, who have lost prosperity due to your aversion to Kṛṣṇa, are nourishing Duryodhana with the idea that he is your child. But he, the hater of the Supreme Man, is an evil incarnate which has entered your house and is staying. For the good of the family (at least) remove that inauspicious person.”

14. (When) Vidura whose character was praiseworthy to the righteous, spoke thus in that assembly, he was insulted by Suyodhana whose lower lip was throbbing through great rage, and also by Karṇa, his younger brother (Duḥśāsana) and Śakuni.

15. (Duryodhana said): “Who asked this crooked slave- born to be here? He is treacherous to his master with whose food he grew fat, and espouses the cause of the enemy. Let him be immediately driven out of the town alive^[3] (confiscating his property.)”

16. Though, in the very presence of his brother Dhṛta- rāṣṭra, he (Vidura) was cut to the quick by such sharp words which pierced the ears like arrows, he was unafflicted, as he well understood (and respected) the power of māyā (as the cause of this insult). Of his own accord, he left the assembly hall, leaving his bow at the door (indicating his neutrality in the ensuing struggle).

17. He, whom Kauravas got by their good luck, departed from Hastināpura (along with good fortunes of the Kauravas). With a desire to accumulate merit, he visited, one after another, holy places sanctified by the sacred feet of Hari—holy places where God has manifested himself in thousand forms (like Śiva, Brahmā etc.).

18. Unaccompanied by anyone, he travelled to towns, holy groves, mountains, bowers, rivers and lakes of translucent waters, and holy places and temples which were richly adorned with the symbols of the Infinite Lord.

19. While wandering over the earth, he practised observances (vows) pleasing to Hari. He lived on pure consecrated food, performing ablutions in every sacred place, sleeping on the bare ground. Wearing bark garments, he was careless about his person, and became unrecognizable to his friends and relatives.

20. In this way, while wandering in the Bhāratavarṣa, he went to Prabhāsa in due course. At that time, with the help of Kṛṣṇa, Yudhiṣṭhira, the son of Pṛthā, was ruling over the whole earth which was (controlled) by the army of one king only (i.e. of Yudhiṣṭhira), and was under (the protection of) one royal umbrella.

21. Then, at that place, he heard (the report of) the annihilation of his friends (relatives) who were burnt down like a forest of dry bamboos consumed by conflagration. Then being deeply grieved, he returned to the Sarasvatī.

22. In the Sarasvatī, he resorted to places sacred to Trita, Uśanas, Manu, Pṛthu, Agni, Asita, Vāyu, Sudās, cows, Guha and Śrāddhadeva.

23. In this region, he visited various temples of Viṣṇu constructed by sages and gods—temples which were especially distinguished by the most important of Viṣṇu’s weapons, viz., the disc Sudarśana (carved in the gold tops of the temples) the sight of which reminds people of Kṛṣṇa.

24. Passing through the rich countries of the Surāṣṭras, the Sauvīras, the Matsyas, the Kurujāṅgalas, he reached the Yamunā where he met Uddhaya, the great devotee of the lord Kṛṣṇa.

25. With great affection, he closely embraced Uddhava that famous follower of Vāsudeva and a former pupil of Bṛhaspati (in politics), and who was perfectly serene in mind. He enquired of him about the welfare of his relatives who were under the protection of the Supreme Lord Kṛṣṇa.

26. “Are the two ancient Puruṣas (Kṛṣṇa and Balarāma) well in the house of Śūrasena—the Puruṣas who incarnated on the earth due to the request of Brahmā born from the lotus in his (Viṣṇu’s) navel and who have enjoyed the joy of achieving the welfare of the world.

27. Is the intimate friend of the Kurus, the respected Vasudeva, happy?—The liberal Vasudeva who like a father, gives sumptuous gifts to his sisters, in addition to the rich gifts given to the satisfaction of their husbands.

28. Dear friend! Is Pradyumna, the brave commanderin-chief of the Yādava forces, hale and hearty? By propitiating Brāhmaṇas, Rukmiṇī, begot him (Pradyumna), the God of Love in his previous birth, as a son from Lord Kṛṣṇa.

29. Is Ugrasena, the king of Sāttvatas, Vṛṣṇis, Bhojas and Dāśārhas happy?—Ugrasena whom the lotus-eyed ( Kṛṣṇa) installed as a king when he (through fear of his life) gave up the hopes about kingship.

30. Oh gentle Uddhava! Is Sāmba, the son of Kṛṣṇa, and similar to him, the chief of warriors who ride chariots in battles, happy? Is the god Kārttikeya whom Pārvatī bore in the former birth and whom Jāmbavatī gave birth (as a son) after performing many severe observances, happy?

31. Is Sātyaki who learnt the secret technique of archery from Arjuna happy?—Sātyaki who by his intensely devoted service of Lord Kṛṣṇa attained the path leading to the Lord immediately,—a path which is difficult even for recluses to attain.

32. Is the wise, pious (sinless) Akrūra (the son of Śva- phalka) always devoted to the glorious Lord, happy?—Akrūra, who lost himself due to his love (for God) and rolled himself in the dust on the road which was adorned with the foot-prints of Kṛṣṇa.

33. Is Devakī, the princess of Devaka of Bhoja clan, happy?—Devakī, who like the mother of gods (Aditi) of whom Viṣṇu was born, verily bore the Lord in her womb like the Veda triad (Ṛg, Yajus and Sāma Vedas) which contains the meaning which expands into a sacrifice.

34. Is the revered Aniruddha happy?—(Aniruddha)who fulfills the desires of the sāttvatas and who is regarded as the source of Śāstras by the Vedas, as the director of the mind, for he is the fourth principle presiding over sattva or antaḥ-karaṇa (the inner organ)^[4].

35. Oh gentle Uddhava! Are also Hṛdika, Sātyaki, Cārudeṣṇa, Gada and others, well?—those who in their absolute devotion to Kṛṣṇa worship him as the Lord of their Soul which is different from their bodies (etc.)

36. Is Dharma (Yudhiṣṭhira), with two arms, viz. Arjuna and Kṛṣṇa, protecting according to the duties of kings the established (socio-religious) institutions?—(Yudhiṣṭhira) in whose assembly, Duryodhana boiled (with rage and jealousy) at the sight of Arjuna’s services and the imperial fortune gained (by him) through victories.

37. Or has Bhīma who is highly intolerant with the wrongdoers and nurtured rage (revenge) like a serpent, given it up (or visited it on the offenders—Kauravas)?—(Bhīma) whose (heavy) steps the earth could not bear, while he moved about in various ways, brandishing his mace (gadā).

38. Is Arjuna, the celebrated warrior among the leaders of armies of chariots, the wielder of the Gāṇḍīva bow, enemyless (after destroying them all)?—(Arjuna) with whom was pleased god Śiva who assumed the form of a Kirāta, at his (Arjuna) covering him thickly with volleys of arrows.^[5]

39. Are the twins (who were brought up as) sons of Pṛthā (Kuntī), who are protected (lit. surrounded) by Kuntī’s sons like eyes by the eyelids, enjoying themselves after wresting their share of ancestral kingdom from the enemies in the war, like Garuḍa taking (the share of) nectar from the army of gods?^[6]

40. How wonderful, that though bereaved of a great royal sage (like Pāṇḍu), a matchless warrior, who seated in his chariot with only his bow as a helpmate, conquered all the four cardinal points, Kuntī stayed alive for the sake of children!

41. Oh milḍ-natured Uddhava! I feel sorry for the downfalling Dhṛtarāṣṭra who showed enmity to his departed brother (Pāṇḍu). I (his living brother and), a friend and well- wisher was expelled from his capital by him who followed his sons.

42. (Though thus maltreated), I felt no wonder as I Could see the greatness of Hari who confuses the working of the human mind by his assumption of human form; and, being in disguise, I could leisurely perform pilgrimage on the earth.

43. Though the venerable Lord is powerful enough to remove the miseries of his devotees, by destroying the kings who were proud of their triple superiority (viz. in learning, riches and heredity), and who constantly made the earth tremble by their armies, he was indifferent to the sinful conduct of the Kauravas.

44. The incarnation of the unborn god is for the destruction of those who go astray. Though unconcerned with actions, his deeds are reclaiming the erranṭs to the proper path. If (that be) not (the case) who, (being) above guṇas, would verily like the assumption of the body and the course of activities.

45. Oh friend! Extol to me the news (episodes) of the unborn Lord of Holy Fame, who was born in the Yadu race for the good of the kings of the world who have submitted themselves to him (his protection) and for the welfare of those who abide by his orders.

Footnotes and references:

[1]:

Bhāgavata Candrikā interprets: Formerly the venerable Vidura who was the advisor of Pāṇḍavas and was an aṃśa of Yamadharma, the controller of all beings, left the house of Dhṛtarāṣṭra which he considered as his own and took to forest. It is reported that when Vidura left his own magnificent house and went to the jungle, he asked the venerable sage Maitreya the same question, in the same way.

Bhāgavata Candrikā adds that leaving his own house as well as that of the Paurava King shows the physical and mental renunciation of Vidura.

[2]:

Maitreya or Kauśārava A son of Kuśārava and Mitrā and disciple of Parāśara; met Kṛṣṇa on the eve of his departure to Heaven and was ordered to be the preceptor of Vidura.—DHM. 195, Purāṇa Index. 2.739-40.

[3]:

v.l. Śmaśānaḥ [Śmaśāna]—(i) inauspicious like a funeral place—Bhāvāratha Dīpikā

(ii) So evil that he will bring misfortune wherever he goes.

[4]:

Bhāvāratha Dīpikā explains: citta (reason), ahaṃkāra (self-sense or ego), buddhi (intelligence) and manas (mind) are four aspects of antaḥ-karaṇa (the inner organ) and Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are their respective presiding deities. Hence Aniruddha is called here ‘director of the mind’ and the fourth principle (deity) governing antaḥkaraṇa (the internal organ).

[5]:

This refers to the test of Arjuna’s heroism taken by god Śiva before granting him the Pāśupata missile (Vide Mahābhārata, II.39.32-64.)

[6]:

vajri-vaktra—From the moutḥ of Indra (Bhāvāratha Dīpikā, Bhāgavata Candrikā, Padaratnāvalī) But Bhāvārtha-dīpikā-prakāśa objects that a thing taken from the mouth of another is unacceptable. Hence he dissolves the compound: vajrī vaktram (pradhānaṃ) yasya / ‘That of which Indra is the leader!’