Chapter 7 - Vidura’s Queries

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1. To Maitreya who was speaking thus, Vidura, the learned son of Vyāsa, addressed (the following), as if to please him with his request.

Vidura said:

2. Oh Brahman! How is it possible that attributes (like sattva, rajas) and activity can be predicated of the Supreme Lord who is pure consciousness, devoid of attributes and changeless, even by way of sport (the līlā-theory)?

3. It is the desire in the case of a child which propels it to play, and that desire to play comes from something else (e.g. a toy or invitation to play), but how (is it applicable to God) who is self-satisfied and who is ever without a second.

4-5. (It is argued that) the Supreme Lord created the universe by his Māyā consisting of guṇas and (which deludes the Soul to feel that he is the doer and enjoyer). It is by Māyā that he protects it and withdraws it. The Soul is essentially of the nature of knowledge or consciousness and unaffected by place, time or condition either internally (through himself) or externally (through other agency). How can such Soul be united with the unborn (Māyā)?

6. Only this Supreme Lord alone is present in all bodies. How can he be subjected to misfortune or pain by karmas? (i.e. saṃsāra does not exist in the case of jīva as he is the same as Brahman).

7. Oh learned one! My mind feels depressed in this calamity of ignorance. Oh Lord! Please remove this great mental delusion from our mind.

Śrī Śuka said:

8. The sage who was thus prompted by Vidura who was desirous of knowing the truth, smilingly replied, with his mind concentrated on the Lord, and free from pride.

9. It is the Māyā of the Almighty Lord that is against all logic (supra-logical). Hence (the experience of) affliction and bondage to (the soul who is essentially) free from bondage (and misery).^[1]

10. Just as a man witnessing a dream gets an inconsistent experience of being beheaded etc., though it is not a reality.^[2]

11. Just as trembling and other disturbances caused by the water appear to be the attribute of the moon (reflected) in the water, even though it is not attributable to the (real) Moon (in the sky), similarly attributes of the non-Soul (the physical body etc.) seem to belong to the Soul (jīva), a seer (who identifies himself with the body).^[3]

12. Verily it is by the path of nivṛtti (abstinence from work—by giving up desire for its fruit), through the grace of Vāsudeva, and by devotion to the Almighty Lord, that this (mistaken identification of the Soul with the body) slowly disappears here.

13. Now, when the organs of the senses (instead of pursuing outer objects) become steadfast on Hari, the Seer, the internal controller (antaryāmin), the Supreme Lord, all the afflictions completely subside (disappear) as in the case of a man who is fast asleep.

14. Repetition (of the description of) and listening to the attributes of Hari, cause the complete subsidence (disappearance) of miseries. What again (need be spoken of the effect of) the love felt in the heart, for worshipping the pollendust of His lotus-like feet.

Vidura said:

15. Oh Lord I my doubt has been cut off by the sword of your happy exposition. My mind can properly grasp both the absolute independence of the Supreme Lord and the dependence of jīva on him^[4].

16.^[5] Oh learned one, you have well explained that all these unreal, rootless, miseries appear due to the basis of the ātma-māyā (māyā deluding the Soul or jīva). The root-cause of the universe is not outside (the māyā).

17. Only those two, viz. one who is the stupid-most (and attached to physical body etc.) and one who has reached beyond Buddhi (i.e. Prakṛti and realized God live happily in the world. But the person who is between these (extremes), undergoes sufferings (as he desires to leave the worldly life but cannot do so, for want of experience of the inner bliss.

18. Having determined the unreality of the world despite its apparent existence, I shall dispel even that sense by serving your feet.

19. It is by service (of persons like you) that ardent intensity of love for the feet of the changeless Lord Hari (the enemy of the demon Madhu), is created leading to the destruction of miseries (saṃsāra).

20. The service of those who are on the pathway to Vaikuṇṭha,^[6] and amongst whom the deeds of Janārdana, the God of gods are always eulogised, is very difficult to be obtained (for rendering) by people (who have little penance to their credit).

21. (You said that) having created in the beginning, the principles like mahat and others with their modifications in due course, and having raised the Virāj (the Egg of the universe) out of them, the All-pervading Lord entered into it.

22. (The Virāj) whois called the First Man (ādya Puruṣa) possessing thousands) of feet, thighs and arms, and in whom all the worlds along with their modifications are accommodated.

23. As explained by you, in him are the vital-airs (prāṇas) of ten kinds, and also in the three forms viz. the sense-organs, the objects and the presiding deities of the sense-organs (also called indriyas—sense-organs—here), and;the castes (varṇas) came forth (were formed) from him. Please describe to us his powers.

24. (Virāṭ) wherein lived beings of different forms, with their sons, grandsons, daughter’s sons and other descendants of their gotra (clan) who have filled the world.

25. Who were the lords of the created beings (prajāpatis) created by lord of Prajāpatis (Brahmadeva)? What are (god Brahmā’s) creations, subcreations? Who were the Manus and kings in the manvantaras (periods of Manus) created by him?

26. Oh Maitreya, describe to me their dynasties, and the deeds of those born in their families; and the situation and the area, dimensions of this world and of the worlds that are above and below this.

27. Tell us about the creation and classification of beasts, human beings, gods, reptiles and birds and those born of womb, sweat, eggs (or twice-born) and vegetables.

28. Expound to us the great exploits ofViṣṇu, the creator, the support of the (process of) creation, sustenance and destruction of the world through his guṇāvatāras (incarnations characterised by guṇas, viz. sattva, rajas and tamas, such as Brahmā etc.)

29-30. Oh Lord (Maitreya), explain the classification of Varṇas (castes) and stages of life (āśramas) according to their external characteristics, courses of conduct and nature, the births and deeds of sages, the division of the Vedas, the details of sacrifices, the paths of Yoga, Sāṅkhya characterised by renunciation of the fruit of Karmas, and the Tantra as enjoined by the Supreme Lord.

31. Oh sinless one, explain to me in details:

The crookedness of the path of the non-believers in Veda, the place etc. of the progeny of the reverse (pratiloma) type of marriages, and the several courses of jīva as a result of their attributes (guṇas) and deeds (karmas).

32. The ways of accomplishing the puruṣārthas (objects of life such as dharma, artha, kāma and mokṣa) without mutual conflict, the different methods of commerce and agriculture, the duties of kings (or politics), and the courses of study.

33. The prescribed way of performing śrāddha, the creation of the manes (pitṛs) and the arrangement of planets, constellations and stars in the division of Time.

34. The fruits of charitable gifts, of penance, of meritorious acts (such as performance of sacrifices, constructions of amenities like tanks etc.), the religious duties of men on travel, and of men in adverse circumstances.

35. The course (of action) whereby Janārdana, the source of Dharma will be propitiated, and favours one with his grace.

36. Oh best among the twice-born persons! Teachers who are kindly disposed to the distressed, explain to obedient disciples and sons, even without being enquired about it,

37. Oh revered one! In how many ways is the withdrawal (destruction) of the principles takes effect? At that time who will resort to him and who will follow him in his yogic sleep?

38. (Tell us) what the real nature of jīva is, and the essential state of the Supreme Soul and the knowledge pertaining to Upaniṣads, and the purpose of the pupil-teacher relationship.

39. Oh sinless Maitreya, explain the means prescribed by the wise ones, for the acquisition of that knowledge here. Otherwise how can that knowledge, devotion or non-attachment develop in men automatically (if there be no grace of the spiritual guide)?

40. As a friend, please tell me who am making these queries with a desire to know the deeds of Hari, and who am ignorant due to the loss of the vision of knowledge through (the influence of) māyā.

41. Oh sinless, one all Vedas, sacrifices, penances and charitable donations will not amount even to a fraction of the act of offering shelter to a Soul (by imparting the knowledge of the Truth).

Śrī Śuka said:

42. The prominent sage who was thus asked by a prominent person among the Kurus, about matters explained in the Purāṇas was overjoyed at being urged to narrate the episodes of the Lord, and spoke to him smilingly.

Footnotes and references:

[1]:

Kramasandarbha. in his long com. raises the point why the Soul (jīva) who is a form of God suffers the bondage of affliction, and explains that it is due to the supra-logical nature of the māyā-śakti of God. The power of God is both internal (antaraṅga) and external (bahiraṅga). Hence what happens in the region of the external of God cannot affect his own internal nature. Thus though God in the form of jīvas may experience bondage or suffering, he is internally unaffected. It is this supra-logical conception which explains how God can be within the power of the Māyā as well as its controller.

[2]:

Just as in the case of jīva, in the stage when he has not realised the Soul (ātman), he wrongly identifies himself with the boḍy which is in reality different from him, and experiences beheading etc. But after self-realization, knowing his separateness from the body, and his being a part of God, he is not thus affected.—Bhāgavata Candrikā

[3]:

Bhāgavata Candrikā points to the distinction between the Soul (ātmā) or Jīva and Supreme Soul (paramātmā). Sorrow, delusion etc. are caused, as jīva mistakenly thinks himself to be the boḍy. The Supreme Soul who is not influenced (lit. covered) by Avidyā and who is the controller of Prakṛti and Puruṣa is unaffected by the effects or working of avidyā.

[4]:

ubhayatra... sampradhāvati: (1) Or: My mind can grasp the concepts of bondage and liberation—Bhāvāratha Dīpikā

(2) My mind is attracted both to the listening and repetition of his attributes as well as to the service of his feet—Bhāgavata Candrikā

(3) By ‘both’ Padaratnāvalī takes (i) attachment to the body and its belonging and (ii) God, Hari.

(4) Kramasandarbha. understands (i) the Supreme Lord and (ii) jīva or (i) knowledge and (ii) devotion which is a means to it.

(5) Subodhinī follows Bhāvāratha Dīpikā above.

[5]:

Bhāgavata Candrikā differs: You have explained it well that ātman (individual Soul) and māyā (prakṛti) are Hari’s place of residence. The source of the universe (i.e. Brahman) is outside it and has not created it. Therefore the universe being rootless appears purposeless, a delusion.

(ii) Padaratnāvalī explains. Oh possessor of the proper knowledge for realization of Brahman, your explanation that all this is due to Hari’s own power called māyā is convincing enough to clear up all doubts. The iḍea of delusion in the māyā concept is dispelled. But all this appears to me purposeless and baseless except on the presumption of adṛṣṭa.

[6]:

Or: who can guide to the path of Vaikuṇṭha—Bhāgavata Candrikā