Text 10: When Vidura was invited by his elder brother [Dhṛtarāṣṭra] for consultation, he entered the house and gave instructions which were exactly to the point. His advice is well known, and instructions by Vidura are approved by expert ministers of state.
Text 11: [Vidura said:] You must now return the legitimate share to Yudhiṣṭhira, who has no enemies and who has been forbearing through untold sufferings due to your offenses. He is waiting with his younger brothers, among whom is the revengeful Bhīma, breathing heavily like a snake. Surely you are afraid of him.
Text 12: Lord Kṛṣṇa, the Personality of Godhead, has accepted the sons of Pṛthā as His kinsmen, and all the kings of the world are with Lord Śrī Kṛṣṇa. He is present in His home with all His family members, the kings and princes of the Yadu dynasty, who have conquered an unlimited number of rulers, and He is their Lord.
Text 13: You are maintaining offense personified, Duryodhana, as your infallible son, but he is envious of Lord Kṛṣṇa. And because you are thus maintaining a nondevotee of Kṛṣṇa, you are devoid of all auspicious qualities. Relieve yourself of this ill fortune as soon as possible and do good to the whole family!
Text 14: While speaking thus, Vidura, whose personal character was esteemed by respectable persons, was insulted by Duryodhana, who was swollen with anger and whose lips were trembling. Duryodhana was in company with Karṇa, his younger brothers and his maternal uncle Śakuni.
Text 15: Who asked him to come here, this son of a kept mistress? He is so crooked that he spies in the interest of the enemy against those on whose support he has grown up. Toss him out of the palace immediately and leave him with only his breath.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Now he speaks of the fifth special reason. For deliberation, to consider one's own duties. Indeed. He says that when Krishna went to Upaplavya without conducting peace negotiations, the ministers skilled in deliberating on what is beneficial and harmful were summoned. [10]
He speaks of that very statement of Vidura - Vṛkodara (fearsome-bellied), meaning Bhīma. [11]
He replies to the proud one - But the Pārthas. He accepted them as his own, thinking "These are mine." Even among the gods, the Lord possessed of all powers is an ordinary being equal to other deities. He states another reason. Moreover. The kṣitideva-s (earth-gods) are the brahmins, because where that Krishna is. This is the meaning. The idea is that both gods and brahmins depend on him as their master. That Krishna in his own city of Dvārakā. He states another reason - Moreover. Of the Yadu heroes, the Yādava warriors. This is the meaning. The idea is because he is the lord of the Yadu dynasty. He states another reason. Therefore, due to being strong in every way. [12]
Giving that kingdom. Therefore, for the sake of protecting prosperity. This Duryodhana. The Amara Kosha states: "va śreyasaṃ śivaṃ bhadram". Śiva (auspicious) itself is śaiva, different from that is aśaiva, inauspicious. Here he objects - How? He recites the entire verse establishing justice: "One should abandon an individual for the sake of the family, a family for the sake of the village, a village for the sake of the country, and the earth for one's own sake." Thus Cāṇakya. [13]
The word iti here indicates manner, in this way much. There at the time of giving counsel. Spurana (throbbing) means movement. [14]
In counsel, the son of a slave woman should absolutely not be brought, due to his impurity. As stated by Manu: "But with a distinguished, wise brahmin the king should consult on the highest counsel endowed with the six qualities." Moreover, "He should also appoint other pure, wise, steadfast ministers who are good at accomplishing goals, well-examined." By food rejected by the strong, meaning of our enemies the Pāṇḍavas. Therefore, because of being engaged in the work of others. This is the meaning. The idea is that this one should be expelled after taking away all his possessions. In another reading, the word is śmaśāna (cremation ground). [15]
Vaṃśīdhara's Bhāvārthadīpikāprakāśa:
He states the fifth special reason with "Now". For consultation means for deliberating on what should be done. When summoned after Śrī Kṛṣṇa had gone to Upaplāvya without making any treaty. Ministers are expert in considering what is beneficial and harmful. 10
He states that very Vidura-vākya: Vṛkodara means Bhīma, from whom one should be afraid. 11
He responds to the proud one: "The Pārthas however". Accepted as his own means "These are mine" - accepted thus. Even among gods, he is the Supreme Lord endowed with all powers, not an ordinary being equal to other gods. He states another reason with "Moreover". Earth-gods means brāhmaṇas, because where that Kṛṣṇa is. "This is the meaning" - the sense is that even the gods and brāhmaṇas have taken refuge in him as their master. That Kṛṣṇa in his own city Dvārakā. He states another reason with "Moreover". Gods of the Yadus means Yadu heroes. "This is the meaning" - the sense is because he is the lord of the Yadu dynasty. He states another reason. Therefore being completely powerful in every way. 12
That means giving the kingdom. Therefore for the sake of protecting fortune. "Him" means Duryodhana. The Amarakośa states "va śreyasaṃ śivaṃ bhadram". Auspicious is śaiva, different from that is aśaiva meaning inauspicious. He objects here with "How". He recites the complete verse stating the maxim: "One should abandon one for the sake of the family, abandon a family for the sake of a village, abandon a village for the sake of a country, abandon the earth for the sake of the self" - thus Cāṇakya. 13
The word "iti" here indicates manner, meaning in this way, much. There, at the time of giving advice. Vibration means movement. 14
In consultation, the son of a slave woman should not be brought at all because of impurity. As Manu has said: "The king should consult on the highest matters with a wise brāhmaṇa distinguished among all, possessing the six qualities." And "He should also appoint other pure, wise, and stable ministers, skilled in properly accomplishing tasks, well-examined." With food given by the powerful means of our enemies the Pāṇḍavas. Therefore because of working for the enemy's cause. "This is the meaning" - the sense is that taking away all his possessions, he should be expelled. In another reading, "cremation ground" is the reading. 15
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
To remove the misconception that "In abundant merit only a small portion is lost, not all", he explains "not happiness and fame" etc. This is an adjective implying the reason. 10
Immediately after the question, he states that statement. Even today ministers say a statement in accordance with justice is like Vidura's statement, even if spoken by someone else. 11-12
He explains the purpose of the qualification "even among gods, along with the earth" with "because he". Similarly for the following also. 13
The complete statement should be known as: "One should abandon one for the sake of the family, abandon a family for the sake of a village, abandon a village for the sake of a country, abandon everything for the sake of the self." 14
In this way, according to the principles of ethics. Vidura spoke thus to Dhṛtarāṣṭra. 15
Śrīmad Vīrarāghava Vyākhyā
When Yudhiṣṭhira sent Lord Kṛṣṇa, the teacher of the world and instructor of dharma, to the assembly, he spoke immortal and nectarous words to Bhīṣma and others. But when King Dhṛtarāṣṭra did not value or highly regard those words, then this happened. What kind of king was he? One whose remnant of merit was destroyed. (10)
When previously Dhṛtarāṣṭra summoned him for counsel and he entered the king's house, Vidura, the wisest among counsellors, was asked for advice. Then after being questioned, he spoke giving counsel. Because of this, all the other ministers spoke only what Vidura had said. (11)
When asked what he said, he replied with these three verses: "The offense against you that Ajātaśatru patiently endures is unbearable for the wicked. Regarding Ajātaśatru, you must be patient, as there is no other option." He then said: "Vṛkodara (Bhīma), accompanied by his younger brothers like Arjuna, is like an angry serpent when in Ajātaśatru's presence. You are extremely afraid of that Vṛkodara." There is also a reading "you are afraid of him." The meaning is that you are afraid in return. (12)
To express the great strength of the Pāṇḍavas who have the Lord's support, he says: "The divine Lord Mukunda (Kṛṣṇa), endowed with omniscience and power, has accepted the Pāṇḍavas. He has especially accepted them with the feeling that 'the Pāṇḍavas are indeed my life.'" Even if the Lord accepts them, what of it? To this he says: "That Lord is the god of the gods of the earth (brāhmaṇas)," meaning he is devoted to brāhmaṇas. Where the Lord devoted to brāhmaṇas is present, there is victory, according to the maxim "where he is, there is prosperity, victory and growth." Lest one say "What can the faraway Lord do?", he says "He resides in his own city." Even if he is there alone, what of it? To this he says: "He is the god of the gods of the Yadus," meaning the Yādava chiefs like Sātyaki, Pradyumna and Aniruddha are in his presence. Lest one say "There are warriors equal to the Yādavas in my presence too," he says: "He is the god of gods among all kings who have been completely conquered," meaning he is the master even of those who have conquered all directions. (13)
Having thus declared the invincibility of the Pāṇḍavas who have the Lord's support, he advises banishing your son who is destroying your family and is hostile to the Lord, saying: "This Duryodhana whom you nourish with parental affection is full of faults. Your accumulated sins have taken the form of a son and entered your house. Because he is hostile to the Supreme Person and averse to Kṛṣṇa, he has lost his fortune. Therefore, for the welfare of the family, quickly abandon this inauspicious Duryodhana, following the maxim 'For the sake of the family, abandon one person.'" There is also a reading "quickly serve him." The meaning is to quickly abandon that foolish Duryodhana who should not be served. (14)
Thus spoke the wise Vidura. Then, describing how he was directly insulted by others, he says: When Vidura spoke thus, Duryodhana, with his lip quivering from intense anger, accompanied by Karṇa, his younger brother (Duḥśāsana), and Śakuni, insulted Vidura, whose character is admired by the virtuous. (15)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He states the fourth reason with "yadā tu". Sent by Pārtha Yudhiṣṭhira, [he brought] puṃsām amṛtāyanāni (means of attaining immortality for men), which are means of achieving all human goals including mokṣa (liberation). One whose puṇyaleśa (trace of merit) is destroyed is thus. The root "liś" means diminution. By this it is said that sin is abundant, merit is little and even that is destroyed. This indeed is the cause of destruction of a trace of happiness. In this sense, the word "tu" is used with the intention that even the words of just a guru should be accepted, what to speak of the guru of the world. (10)
Then what about Vidura's pilgrimage? To that he states a special reason with "yada". When summoned by the elder brother and having entered the house, Vidura was asked for consultation, to consider his duty, "What should be done? Tell that." Then, the best among the knowers of counsel said to that Dhṛtarāṣṭra. Why is he the best among counsel-knowers? To that he says "yad". Vaidurika means spoken by Vidura, therefore "yasmāt" (because) is to be supplied. The word "kila" is used in the sense that he was summoned when Kṛṣṇa had gone to Upaplavya without bringing about a treaty. (11)
What did he say? To that he says "ajātaśatror". Pratiyaccha means give. He states the reason for giving with "sahānuja". The word "hi" means "because". Where Yudhiṣṭhira is the accomplisher of the desired goal - this is to be supplied. What is the use of this? He says "yam" - towards which Bhīma. Here also he states the reason with "svaśatruha". The usage is thus because it is certain that he has killed the enemies of his own kingdom-defining property, namely Duryodhana and others. (12)
He states another strong reason for giving the kingdom with "yadātv". Kṣitidevas are Brahmins. Their deva (god) is worshipable. He gives even mukti (liberation), what to speak of kingdom, hence [he is called] Mukunda. When he has thus obtained the Pārthas who possess such capability, and since he is also not far away, he says "āste". Because he resides in their (the Pāṇḍavas') city named Upaplavya, and because it is now the right time, he says "vinirjite". (13)
Knowing Dhṛtarāṣṭra's intention that the kingdom was not given to Yudhiṣṭhira due to lack of agreement with his son, Vidura says "sa eṣa", meaning it is better to abandon even a son who is hateful towards Viṣṇu and Vaiṣṇavas. O elder brother, you who nourish him thinking "From whom the family does not fall due to offspring, that is offspring" - that very fault has entered the house and remains. What kind of fault? Pāpātmā (sinful soul), puruṣadvit (hater of the Supreme Person) - why? Because he is averse to Kṛṣṇa. This is indicative of his being averse to His devotees as well. Therefore he is gataśrīḥ (devoid of fortune), without the grace of Śrī. Since he is like this, therefore tyaja (abandon) this Duryodhana quickly for the welfare of the family, without delay. (14)
His own words etc. were not accepted by Dhṛtarāṣṭra. So what was the reason for Vidura's detachment causing the pilgrimage? To that he says "iti". The word "iti" indicates the beginning, meaning he spoke words beginning thus. Or it indicates manner. Sphurana means movement. There, in front of the elder, [he was] asatkṛta (disrespected). (15)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Now it shows Vidura's defeat caused by them with five verses. Then Vidura said what the ministers even now call the Vaidurika speech, which is famous as Vidura's words. [10]
He says the same in "Ajāta" etc. Where the snake in the form of Vṛkodara (and its English translation: wolf-bellied one) moves hissing with anger. Because you are extremely afraid. [11]
Now he tells another amazing thing about their great strength in "Pārthas" etc. That god himself has accepted as his own, and there also the lord is accompanied by earth-gods brahmins and gods, meaning brahmins and gods are on that side only. Moreover, he stays in his own city only, not gone elsewhere. Since he is Yadudevas, the foremost of Yadus, mighty like gods. Where he is, there are the Yadu heroes, this is the meaning. Furthermore, listen to his strength - all human kings like Kaṃsa, Jarāsandha etc. and gods like Brahmā, Indra, Varuṇa, Rudra etc. have been completely defeated by him since childhood. Therefore, give the Pāṇḍavas their share if you wish well for yourself - this is the purport. [12]
If you say my son Duryodhana will oppose this, he says about that in "Sa eṣa" etc. He is the embodiment of the fruits of evil deeds done in millions of your births, this is the meaning. Since he hates the Supreme Person who is the very embodiment of fault, he has entered your houses - external and internal like mind, intellect etc. - and stays there. Even then you nourish him with the idea of him being your son, though he is not a son as per the etymology "that which does not fall from this". Therefore you are inferred to be averse to Kṛṣṇa and bereft of fortune - know that Lakṣmī has left your houses and gone. If you ask what is the remedy for this, he says - quickly abandon this inauspicious one. If you say "Abandoning my son will bring disrepute to my family", he says - For the welfare of the family, one should abandon one, as per the maxim "For the sake of the family". Otherwise your entire family itself will be destroyed - this is the purport. [13]
Vidura having spoken thus was insulted by Suyodhana along with Karṇa, Duḥśāsana and Śakuni. [14]
He describes the insult in "Ka enam" etc. Who called this unworthy person to the great king's assembly, this is the meaning. The reason for that - Son of a slave woman, meaning evil by birth itself. Crooked, meaning evil in actions too. He who is nourished by the food given by the master, is opposed to that very master and works for the enemy's cause. Therefore, this person staying here will try to destroy our entire family, this is the purport. Let him be expelled from here by whoever of mine is present here, this is the meaning. And that too quickly without delay, moreover breathing heavily, meaning with many cane beatings. If the reading is "śmaśāna" (cremation ground), it means - This inauspicious person like a cremation ground, who was brought into our house, who speaks inauspiciously even to me. Therefore let him be quickly expelled, otherwise he will turn this royal palace into a cremation ground itself, this is the purport. [15]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
King Dhritarashtra, the sources of prosperity are immortal. [10]
The elder Dhritarashtra speaks the words of Vidura, which the ministers had spoken. [11]
Since you are extremely afraid of his great strength, that snake-like Bhima, along with his younger brothers including Arjuna, is sitting there hissing with anger. Therefore, return the inheritance to the patient Yudhishthira (ajātaśatru) who is tolerating your offense. [12]
By returning their inheritance, it will be for your glory. The Pandavas are dear to Krishna, so they are already fulfilled - this is the intention in saying "the sons of Pritha". [13]
Duryodhana does not agree to give back their inheritance, so he says "He". The one who at birth made vile sounds indicating the destruction of the family, even then I begged you to abandon this son who is like a fault. Even though I warned you thus, you nourished him with fatherly affection. That very embodiment of fault now sits having entered the house. The reason for his faultiness is that he hates the Pandavas who are dear to Krishna, and is thus averse to Krishna. Therefore, quickly abandon this inauspicious Duryodhana. As to how a son can be abandoned, he says "for the welfare of the family". According to the principle: Abandon one for the sake of the family, abandon the family for the sake of the village, abandon the village for the sake of the country, abandon the earth for one's own sake. [14]
Vidura the chamberlain spoke thus. There in that very assembly, he was insulted by Duryodhana along with Karna, Duhshasana and Shakuni. [15]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, when due to affection for his son, the Lord's words were transgressed, from that time onwards, even though he did not go to that house on his own, when invited and called, he entered the residence, as stated in "yadā" (when). After that, he was asked about the meaning of the mantra. The word "kila" (indeed) is used to avoid the possibility of being considered ignorant of the Self due to the futility of investigating hidden meanings unnecessarily. It was necessary to mention "pūrvajena" (by the elder). It is said that he spoke in a different order in "athāha" (then he said). He spoke independently, without regard for relationships or fear. He states the fame of that mantra in "tam" (that). The reason for such a statement is "mantradṛśāṃ varīyān" (the best among seers of mantras). Just as in the Veda it is said "sa evaṃ mantram apaśyat" (he saw this mantra), Bṛhaspati and others are seers of mantras, similarly in political science also, among those who are seers of mantras, he is the best. Moreover, this mantra is famous in the whole world, as stated in "yanmantrīṇa" (which mantra). It is called Vaidurika as it was spoken by Vidura. As it is established that it was spoken by him, it is universally famous. (10)
He states the mantra itself in "ajātaśatror" (of one who has no enemies). This is the mantra among the four expedients, specifically dāna (gift). "Dāyam" (gift) does not imply inferiority. "Ajātaśatror" (of one who has no enemies) removes contrary doubts. His state of having no enemies is not just by name, but also by action, as stated in "anyair durviṣaham aparādhaṃ sahata" (he tolerates offenses unbearable to others). Fearing that there may be no gift due to having no enemies, he introduces Bhīma. "Sahānuja" means he is with his younger brothers. There is no instruction. The cruelty of Arjuna and others is also indicated. Where near which king there is a snake named Vṛkodara (Bhīma) breathing with anger. Indeed, enmity with a serpent does not cease without accomplishing its purpose. Therefore, a gift should be given to satisfy him. If it is asked what these four will do when I have a hundred such sons, he replies "yat tvam alaṃ bibheṣi" (that you are greatly afraid). Since you are greatly afraid even of one Bhīma. Due to hearing the celestial voice, even one Bhīma will kill all, so even a hundred are ineffective. The contrary doubt is also removed. The meaning is "āste" (he remains). By this, division and punishment are prevented. Since it is a gift, there is no conciliation in not giving. (11)
Fearing lack of allies, he specifies that even with one ally there is ability to conquer the three worlds - "pārthas tu deva" (but Pārtha is a god). Praying for allies is not even necessary. Moreover, he himself has taken. "Pārthān" (the sons of Pṛthā) with the plural indicates their complete effort in every way. Indeed, no one stands still after taking many of his own. Being divine, he cannot be conquered by humans. Thus, Duryodhana's demonic nature and killing are also implied. "Bhagavān" (the Lord) is for the invincibility of gods and demons. This suggests that even if past karma is contrary, he would change it. "Mukunda" is for conquering time. For one who removes others' sorrows and grants liberation, what need be said of conquering time? This indicates that giving the kingdom is also necessary. Moreover, he is "kṣitidevedeva" (god of gods of the earth). The gods of the earth are Brahmins, and he is their god by being their benefactor. Therefore, where the Lord is, there are Brahmins, so even your Brahmins are not allies. Furthermore, "āste svapuryāṃ yadu-deva-deva" (he resides in his own city, god of gods of the Yadus). The Lord who when remembered or meditated upon removes all undesirable things and grants kingdom etc., he directly resides in the city of his devotees for their benefit. Moreover, the Yadu-devas are the Yādavas, gods born in Yadu's lineage, and he is their god, meaning where the Lord is, there are the Yādavas. This states that you have no family allies either. Additionally, "vinirjitāśeṣa-nṛdeva-deva" (god of gods of all conquered human gods). The human gods are kings, all of whom have been especially conquered by him. He desires to conquer even him, so by defeating Jarāsandha etc., all kings are under his control. Thus, you have no royal allies either. Or, the human god-gods like Jarāsandha have been conquered by him. So what effort is needed to defeat you who are powerless? (12)
Duryodhana may not believe it, so he says - This is indeed the fault. This is the well-known three-fold fault. Saying it is a fault does not prevent its non-acceptance. The meaning is that a fault should be abandoned by all means, but medicine should not be abandoned due to the fault. He states the reason for it being a fault - puru$advit (one who hates a person). One who hates a person is a fault. Otherwise, how can it hate him while residing in his own body which it controls? One who resides even in a village in his kingdom does not hate him, so how can it hate him while existing in his body without disease? Therefore, it is established that it is a fault due to hatred of a person. The meaning is that abandoning it is the cause in the form of reasoning. śrās (quickly) means its remedy should be done quickly. At present, it remains silent without doing its own work. The meaning is that if neglected, it will destroy the entire family. When asked where it is, he says - It is everywhere in your homes. Due to attachment, there is inability to prevent entry into all homes. ayam (this) - he points with his finger to something distant. Even so, he indicates in another way that he will not see it due to blindness. You nourish what you consider as a child. apatyam means that which protects from calamities. That very intellect. Moreover, you are averse to Krishna, since you nourish it. Therefore you will lose your prosperity. Hence, since it is the root of all calamities, abandon it according to the maxim "One should abandon one for the sake of the family". The ca (and) implies one should also abandon aversion to Krishna. When he spoke thus in the form of a command with scolding, then he said he was disrespected - this is the connection. Or it may be read separately as ityūcivān. There, saying Suyodhana in the presence of his brother who had come to that place is a statement to disparage him. If asked how he insulted his paternal uncle, the two adjectives ending in the instrumental case indicate it was due to being overcome by inner anger and outwardly by evil people. One whose lower lip quivered due to intense anger. This suggests that even the charitable remedy mentioned by him was not agreeable due to anger manifesting greed. Disrespect means condemnation, or what is to be said later. Such unpleasant speech is contrary to dharma and ethics, as per the smṛti "Speak truth, speak pleasantly". Abandoning the chief is also contrary to policy. He should be advised only with respect. Even so, such speech is only for abandonment, as it is improper to remain with those averse to the Lord. Affection should also not be maintained. Due to the extreme corruption of the mind, it does not tolerate abandonment in any way. Therefore, saying this with this intention, he says - sats$pṛhaṇīya (desirable to the good). One whose character is desirable to the good. Remaining with the wicked in this way is only for their abandonment - this is the desirability to the good. Saying ksattā (charioteer) indicates he is trustworthy. Among the evil four, Duryodhana is the chief. Karna, Duhshasana and Shakuni are the assistants. So he says "along with them". Or, if asked why he did not accept the advice which was for his own benefit, he says "one whose character is desirable only to the good". The meaning is that he and his associates are not good. (13-14)
ka enam - Censure through a popular saying. Knowing he was summoned by his father, it is understood that he criticizes him too for acting improperly. One who is corrupt in nature, birth and actions is unworthy of counsel. This one is such - hence the three adjectives. Two are established, action alone is the third. jihma (crooked) means seeking faults deceitfully. The characteristic of crookedness is "I should remain deceitfully, creating trust and harming at the right opportunity" - this is clearly seen in Vidura today. It is indicated that sattva etc. are relative, as the Lord manifests thus everywhere according to one's own authority. dāsyāḥ sutam (son of a servant woman) indicates the fault of birth. To state the fault of action, he mentions ingratitude - "opposed to the one by whose strength alone he was nourished". Just as offerings are given to Chandalas etc. due to being dependents, this one too is fallen. Because brahmin seed was born in a Shudra woman. Hence the eva (indeed). It is indicated that crows nourished by offerings behave exactly like this. Nourishment alone is the cause of such behavior. He stands on the side of enemies - this is the fault of action. Let him be banished as punishment. As long as śrāś is in the mind, his words do not enter. Since killing was not mentioned by them or by him, and only abandonment was stated, banishment is the punishment. śvasānaḥ means with only breath remaining. From the view of the wicked, this punishment is greater than taking life. If the reading is śmaśāna (cremation ground), it means wherever he will stay will be inauspicious for them. Or due to living off the dead like Yama. Therefore he only said "banish from the city". Thus in ten verses, the reason for abandoning the previous state is stated. By this, even those related to the previous body are as if abandoned. (15)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
What is said here. This is the mantra statement. [10]
Regarding "pārthān" etc. in the previous verse, since it speaks of only one Ajātaśatru, they explain why the plural is used here: "By the plural" etc. It is understood through non-abandonment of meaning, so there is no "abandonment of premise". Since Jarāsandha was defeated at the beginning of the Rājasūya, his desire for conquest is not appropriate now. Disliking this, they state an alternative meaning: "The gods among men" etc. [12]
In "sa eṣa", "nidānam" means the root cause of disease eradication. "śrayam" indicates the meaning of "eṣa". [13]
In "itthūcivān", since the mantra consists of three verses, they explain the word connection to avoid redundancy of the previously stated action "ya ā" with "etad": "The connection is with itthūcivān". This is just a conclusion of what was said before, not a separate action. Since the sentence "sa eṣa" requires a verb if the mantra consists of two verses, they state another option taking that: "Or itthūcivān is separate". From "evam apriye" up to "satspṛhaṇīyaśīla", the semblance should be understood. "Although" should be supplied here, since "nevertheless" is stated later. "cittasya" etc.: Because Duryodhana's mind is like that, he does not tolerate even Vidura's abandonment, but binds him suspecting he may join the enemy side, hence such speech is only for policy. Since this explanation is very abstruse, they state another purpose: "Or" etc. [14]
In "ka enam", since only two are specifically seen, they explain how there are three: "The action itself" etc. "parakṛtya asta" is the action. "satvādīnām" means dispositions like good, bad, indifferent, etc. "citte" means in Dhṛtarāṣṭra's mind. [15]
Śrīgiridhara's Bālaprabodhinī
Now he shows Vidura's direct humiliation by him (Dhṛtarāṣṭra) in six verses starting with "yadopahūta". When summoned by the elder Dhṛtarāṣṭra for consultation, he then entered the palace. This indicates that he did not come to his house on his own, beginning with disregard for the Lord's words. And when asked for advice there, he states that advice after the question. Even now advisors praise Vidura's speech saying it is Vaidurika (of Vidura), meaning they extol it. He states the reason for such praise: "mantra-dṛśāṃ varīyān", meaning he is the best among those who know statecraft. He indicates the fame of that advice by "kila". [10]
In response to "What was that advice?", he shows it starting with "ajātaśatror". Among the four methods, he says only conciliation is appropriate here: Give a share to Ajātaśatru Yudhiṣṭhira. One should not worry that giving a share to an enemy would lead to one's own defeat due to his rise, as the word Ajātaśatru indicates absence of enmity in his view. And Ajātaśatru is not just a name, but he is actually so, hence he says "titikṣataḥ", meaning he tolerates your offense which is unbearable for others. Lest one think giving his share is easy just because he is Ajātaśatru, he says "sahānuja", meaning where Vṛkodara Bhīma himself, along with the younger brothers like Arjuna, breathes angrily in Yudhiṣṭhira's faction. Lest one think "What can those four do when I have a hundred such sons?", he says "yat tvam alaṃ bibheṣi", meaning since you are extremely afraid of even one Bhīma. He alone will kill all, so a hundred are pointless. This rules out division and punishment. And since it is his share, even equality is not possible in not giving it. [11]
Lest one think they lack allies, he says "pārthāṃs tu" with the idea that with just one ally they could conquer even the three worlds, so what to speak of you. Mukunda, the giver of liberation, Śrī Kṛṣṇa, has taken the Pārtha-s as his own. Yet what of that, hence he says "deva", meaning even gods are defeated. Even so, what of that, hence he says "bhagavān", meaning endowed with complete knowledge, power, etc. Yet what can be done by him staying far away, to this apprehension he says "svapuryām", meaning he resides in Dvārakā, not gone elsewhere. Let him be in his city, yet what can he alone do, to this doubt he says "sakṣitidevedeva", meaning accompanied by earth-gods (brahmins) and gods like Indra. Hence because he, the brahmins and gods are there. Moreover, he is the lord of the best among the Yadus like Sātyaki, Pradyumna, Aniruddha, etc. Hence because he and the chief Yadu heroes are there. Further, "nṛdevadevaḥ" means great kings who shine among kings who are gods among men, by whom all such great kings have been defeated. Hence because all kings are there with him. Therefore you must definitely give a share to the Pārtha-s. [12]
Although it is true that there is no success in opposing the Pāṇḍavas, even then Duryodhana does not agree to give them their share. What should I do? Considering this, he says - "sa eṣa" (This very). That well-known fault, like the three bodily humors that destroy the body, is destructive to the family and has entered your houses. The plural "houses" is used to include mind, intellect, etc. Who is he? In response to this expectation, he says - It is Duryodhana whom you nourish with the idea of a son. He gives the reason for being a fault - "puruṣadviḍ" (enemy of the Supreme Person), meaning he is the enemy of Śrī Kṛṣṇa, the Supreme Person. Enmity should be understood as disobedience to orders, as stated in "One who disobeys my orders is my enemy." By saying "with the idea of a son", it is suggested that since he is unrighteous and causes falling into hell, he is not truly a son who prevents ancestors from falling into hell, as per the etymology, but you mistakenly think of him as such. Therefore, abandon this Duryodhana quickly. He gives another reason for this - he is inauspicious. Even then, if one wonders how a son can be abandoned, he says it is proper to abandon him for the sake of the family, as per the maxim "One should abandon one for the family's sake." Otherwise, he will destroy the entire family, and you, becoming averse to Śrī Kṛṣṇa, will lose your prosperity. (13)
Having shown Vidura's advice, he then describes what happened - When Kṣattā (Vidura) spoke thus, he was insulted by Suyodhana (Duryodhana). To show he did not deserve insult, he describes him - "sad" (virtuous), one whose character is desirable to the good. Then, to explain why he insulted him, he describes Duryodhana - "pravṛddha" (with intense), with a trembling lower lip due to intense anger. Not only was it his fault, but his associates were equally at fault, so he describes - "sakarṇa" (with Karṇa), meaning along with Karṇa, Duḥśāsana and Śakuni. (14)
He shows the insult done to him - "ka" (who). Here, in the context of advice, though knowing Vidura was summoned by his father, he insults even him due to his evil nature, saying "Who summoned this Vidura?" When asked how he is unworthy of being summoned, he says due to lack of eligibility - "dāsyāḥ sutam" (son of a slave woman). Even if ineligible for Vedic practices, what is wrong in asking about worldly matters? To this he says - "jihma" (crooked). What crookedness has he done? He answers - "yadbali" (by whose food). Though nourished by my food, he is hostile even to me. How is he hostile to you? He says - "parakṛtya āste" (acts for others). Meaning, while gaining our trust, he waits for an opportunity to harm us and acts to accomplish the enemies' tasks. Having thus proclaimed to those present, he orders - "nirvāsyatām" (Let him be banished). Breathing heavily with barely any life left, he should be quickly banished from the city before he can cause any harm. "Breathing heavily" also suggests he was beaten. If read as "śmaśāna", it means an inauspicious Śūdra like a cremation ground, as per the scripture "A Śūdra is like a cremation ground." (15)
Hindī Anuvāda
Then when Vidura was called for advice, the foremost among ministers, Vidura, went to the royal palace and, upon being asked by his elder brother Dhritarashtra, gave him that counsel which those versed in the science of politics call 'Vidura-nīti' (with English translation: Vidura's Policy) || 10 ||
He said - "Your Majesty! Give Ajatashatru, the great-souled Yudhishthira, his share. They are enduring even your intolerable offense. You too are very afraid of Bhima, the black serpent; see, he is hissing with great anger along with his younger brothers to take revenge || 11 ||
You do not know, Lord Krishna has taken the Pandavas as his own. He, the worshipped deity of the Yadu heroes, is presently residing in his capital city of Dwaraka. He has subjugated all the great kings of the earth, and the Brahmins and gods are also on his side || 12 ||
The one whom you are nurturing as a son and with whom you are constantly agreeing, that Duryodhana is the embodiment of fault that has entered your house. He is one who harbors hatred towards Lord Krishna himself. Because of him, you are becoming devoid of prosperity by turning away from Lord Krishna. Therefore, if you desire the welfare of your dynasty, abandon this wicked one immediately || 13 ||
Vidura's nature was so beautiful that even the saintly persons desired to attain it. But as soon as they heard this statement of his, Karna, Duhshasana, and Shakuni, along with Duryodhana, began to quiver their lips with extreme anger, and he (Duryodhana) said while insulting him - "Hey! Who called this cunning son of a servant woman here? He eats the morsels of those whose very interests he opposes, siding with the enemy. Don't take his life, but expel him from our city immediately" || 14-15 ||
Sūta jī says - The omniscient Śukadeva jī, being very pleased with King Parīkṣit's questioning in this manner, said - Listen. [5]
Śrī Śukadeva jī began to speak - Parīkṣit! This is a story from those days when the blind King Dhṛtarāṣṭra, while unjustly nurturing his wicked sons, sent his younger brother Pāṇḍu's orphaned children to the lacquer house and had it set on fire. [6]
When Duḥśāsana pulled the hair of their daughter-in-law and Mahārāja Yudhiṣṭhira's chief queen Draupadī in the full assembly, at that time a stream of tears flowed from Draupadī's eyes, and with that flow, the saffron applied to her chest also washed away; but Dhṛtarāṣṭra did not stop his son from this evil act. [7]
Duryodhana unjustly won the kingdom of the truthful and innocent Yudhiṣṭhira in a game of dice and exiled them to the forest. But when they returned from the forest and, as per their vow, asked for their rightful ancestral share, even then, blinded by attachment, they did not give Ajātaśatru Yudhiṣṭhira his share. [8]
When, on Mahārāja Yudhiṣṭhira's sending, Jagadguru Bhagavān Śrī Kṛṣṇa spoke benevolent and sweet words in the assembly of the Kauravas, which seemed like nectar to the gentlemen like Bhīṣma, the Kuru king did not give any respect to his words. How could he? All his merits had already been destroyed. [9]