Text 48: Śaunaka Ṛṣi, after hearing all about the creation, inquired from Sūta Gosvāmī about Vidura, for Sūta Gosvāmī had previously informed him how Vidura left home, leaving aside all his relatives, who were very difficult to leave.
Texts 49-50: Śaunaka Ṛṣi said: Let us know, please, what topics were discussed between Vidura and Maitreya, who talked on transcendental subjects, and what was inquired by Vidura and replied by Maitreya. Also please let us know the reason for Vidura’s giving up the connection of his family members, and why he again came home. Please also let us know the activities of Vidura while he was in the places of pilgrimage.
Text 51: Śrī Sūta Gosvāmī explained: I shall now explain to you the very subjects explained by the great sage in answer to King Parīkṣit’s inquiries. Please hear them attentively.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
For what purpose the creation etc. is described, he wants to hear that directly and asks another question. He says. The holy places related to the earth. Or the sacred places and regions of the earth. [48]
The dialogue between Kausharava Maitreya and that Kshatta, which is based on spiritual knowledge. [49]
Tell me the reason why he came back again. [50]
Asked by the king. This is the meaning: If he asks this, the king also asked Shuka the same. Shuka also, keeping in mind the dialogue between Vidura and Maitreya, spoke all the meanings of the Purana in accordance with the questions previously asked by the king, and that is what I will tell you. Listen to that. [51]
I bow to that guru, the Lord, by whom the Śrīmad Bhāgavata was condensed from his own and Brahma's mouth, as spoken between Brahma and Narada. [1]
The three worlds dance like puppets controlled by his string. The saints should ask him about any mistakes I have made here. [2]
May this commentary illuminating the meanings of words related to the Second Canto be enlightened by the good people so that it becomes a lamp of truth. [3]
O saints, please look at this with desire and forgive my audacity. I have done this for my own understanding, not for everyone. [4]
Thus ends the tenth chapter of the Second Canto in Śrīdhara Svāmī's Bhāvārthadīpikā commentary on Śrīmad Bhāgavata.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He says that although the narration of the Padma Kalpa was introduced, he asks a question, postponing it due to eagerness to hear another story. What you said, etc. means what you spoke about "Vidura learned about self-realization from Maitreya during his pilgrimage", etc. The Lord is omniscient. [48]
"Where" is a question about place. Or whether he was asked or spoke the truth, in both cases due to the connection with the word "yat", there are two questions in the question and answer. [49]
O gentle one. The meaning is that there is gentleness in you due to Śrī Vyāsadeva's grace. And in your return. [50]
Here he explains the intention: This is the meaning. [51]
From his own and Brahma's mouth means from his own mouth to Brahma and from Brahma's mouth to Narada. Condensed means abbreviated. That guru in the form of the Supreme Self. [1]
The universe whose string is the illusory power that tends to envelop, is strung on that. Any mistake in the explanation here, he himself as the inner controller inspires and explains, that is how I explain - this is the meaning. [2]
So that it may be an illuminator of the truth, i.e. reality. May it be proclaimed in the world by the good, i.e. the learned - this is a prayer in the imperative mood. [3]
May they look. Audacity means improper explanation. For my own understanding means for the understanding of myself and my disciples, to avoid forgetfulness. Not for everyone means not for the understanding of all, certainly not - this is the meaning. [4]
I bow to that son of Nanda, who previously spoke the Śrīmad Bhāgavata to Śrī Brahma very briefly at the beginning of the kalpa. [1]
This commentary on the Bhāvārthadīpikā of the Second Canto was composed by the learned Vaṃśīdhara of the Gaurḍa Kaushika lineage. [2]
May the learned who are affectionate towards the virtuous accept this commentary which gives supreme bliss to the learned devotees of Krishna. [3]
Thus ends the tenth chapter of the Second Canto in Vaṃśīdhara Śarmā's Bhāvārthadīpikāprakāśa commentary on Śrīmad Bhāgavata.
This completes the Second Canto.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Thus the fields of bhūḥ (earth). In this view, bhuvaḥ is in the accusative plural case. [48-51]
Thus ends the second skandha of Śrī Bhāgavatabhāvārthadīpikādīpinī.
Śrīmad Vīrarāghava Vyākhyā
In this situation, Śaunaka spoke thus, as stated in "The king, hearing this, O best of the Bharatas". The words of Vyāsa's son in response to the question posed by the king himself are given by Sūta in "For certainty of the truth for himself" etc. After hearing Śuka's answer, wishing to hear Śuka's answers to the king's questions again in the form of a dialogue between Vidura and Maitreya, he asks with three verses beginning with "yathā". O Sūta, best of the Bhāgavatas, that Vidura who possesses the qualities mentioned in "The Lord knows the creation and dissolution, the coming and going of beings, knowledge and ignorance", abandoning his relatives who were extremely difficult to abandon, traveled to the holy places related to the earth. [48] Where did the dialogue approved by the knowers of the self take place between that Vidura and Kauparava Maitreya? What truth did that venerable Maitreya, when questioned by Vidura, speak to Vidura? Tell us that. [49-50] O gentle one, O Sūta, tell us also how Vidura returned, and what was the reason for his abandoning his relatives. [50] Sūta says "By the king" etc., meaning that what you have asked was already asked by the king to Śrī Śuka, so Śuka's words are the answer to your question as well. What Maitreya spoke, as related by the great sage Śrī Śuka when thoroughly questioned by King Parīkṣit, that very thing I will tell you in the order of the king's questions. Listen. [51]
Thus ends the tenth chapter of the commentary Śrīmadbhāgavatacandrikā on the second skandha, written by the learned Vīrarāghava, known as Śrīvaiṣṇavadāsa, who understood the meaning of the Śrīmadbhāgavata through the grace of his guru's words, being the son of the all-knowing Śrī Śailaguru, who was like an ocean of the milk of the Vatsānvaya lineage.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Clarifying that this text is in the form of a dialogue between Śuka's disciple Sūta and Śaunaka, he describes the manner of Śaunaka's question in "yadāha". Vidura, abandoning his relatives, traveled to holy places on earth during his pilgrimage. There, while traveling to holy places, he also received self-knowledge from Maitreya, as you have said. [48] He asks what happened there in "kutra". Where did that dialogue concerning the supreme topic take place between Vidura and Maitreya, from which arose discussion of the Lord who is superior to all souls? Or, questioned by Vidura about the self, body, senses and their objects, that venerable one spoke the truth to Vidura. The word "ha" indicates this is well-known from other texts. [49-50] There, Sūta promises to answer Śaunaka's question in "rājñā". By repeating that the resolution follows the king's questions, he shows that the questions have the same subject, so the answer is also the same. He indicates that the answer to that question is also the answer to your question. [51]
Thus ends the tenth chapter of the second skandha in the commentary Padaratnāvalī on the Śrīmadbhāgavata, composed by Vijayaḍhvaja Tīrtha, disciple of the venerable Mahendra Tīrtha.
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Thus, postponing the narration of the Padma Kalpa that was begun, due to eagerness to hear another story, he asks "yadāha" etc. [48] "Kutra" is a question about the place, due to its great venerability. Or, due to the word "yad" connecting to both "pṛṣṭho" and "tattvam uvāca", there are two questions about the question and answer. [49-50] Now, thinking "Your desire will also be fulfilled in Śrī Śuka's promised narration of the Padma Kalpa", he says "rājñā" etc. By this it is indicated that the king also asked again with reference to Śrī Vidura etc. just like Śrī Śaunaka, and Śrī Śuka also answered accordingly, as it is deeply ingrained. This will also be stated in the third skandha: "Where, O Kṣattā, did the Lord" etc. [51]
Thus ends the tenth chapter of Śrī Jīva Gosvāmī's Kramasandarbha on the second skandha of the Śrīmadbhāgavata.
The Kramasandarbha on the second skandha is concluded.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Thus, postponing the narration of the Padma Kalpa that was begun, due to eagerness to hear another story, he asks "yadāha" etc., meaning "What you have said about Vidura receiving knowledge of the self from Maitreya during his pilgrimage" etc. The Lord is omniscient. Kṣattā refers to Vidura, of Kauṣārava Maitreya. [48-49-50] "The king asked" means: What you are asking, the king also asked Śuka the same. Śuka also, referring to the dialogue between Vidura and Maitreya, spoke everything according to the questions previously asked by the king. I will tell you that very thing. [51]
Thus ends the tenth chapter of the second skandha in the Sārārthadarśinī, which brings delight to the hearts of devotees and is agreeable to the good. From Brahmā down to a blade of grass, all act according to their own nature. That very Lord makes the universe thrive, showering the nectar of His grace.
Thus concludes the second skandha in the commentary Sārārthadarśinī composed by the great teacher Śrī Viśvanātha Cakravartī.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Having heard the essence of the scripture thus briefly explained, then Shaunaka, eager to hear, said, "Tell me that truth which Shuka spoke in reply to the questions of Parikshit through the story of Maitreya and Vidura." The connection with the next verse is "Bhagavan" (and its English translation: the Lord). He who knows the origin and dissolution, the coming and going of beings, knowledge and ignorance, he is to be called Bhagavan, thus endowed with qualities. || 49 ||
O gentle one, tell me that, and also tell me the reason why he returned after abandoning his relatives, and all this about Vidura's actions. This is the meaning. || 50 ||
To the king. What you ask me, the inquiring King Parikshit also asked Shuka. Through the dialogue of Vidura and Maitreya, in accordance with the questions of the king shown earlier, whatever Shuka said about the entire meaning of the Purana, I will tell you the same. Listen to it in the same way. || 51 ||
Thus ends the illumination of the meaning of the tenth chapter in the second skandha of the Shrimad Bhagavata Siddhanta Pradipa, composed by Shri Shuka-sudha, the devoted follower of the venerable Nimbarka, the initiator of the lineage of the venerable Sanatkumara.
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, in the dialogue between Śuka and Parīkṣit, Śaunaka, eager to hear the story of the Lord, asks about such a story previously mentioned. Even with knowledge of a few questions, one should listen to that which gives supreme delight. Sūta says: "Vidura, on his pilgrimage" - here, "as many questions as Kṣattā asked before the Kaurava, devoted solely to Govinda, from those he desisted." Although Sūta had promised to recite the Bhāgavata, Śaunaka encourages him to narrate the dialogue between Vidura and Maitreya, which is characteristic of the Bhāgavata and yields quick results, saying in three verses: "As the Lord said." The word "Bhagavān" indicates Maitreya's omniscience. "As the Lord said" is a separate sentence, meaning "Lord Maitreya." Or, in the dialogue between Kṣattā and Maitreya, what the Lord said. It means what was stated by them as the Lord's words. The reading "as you said to us" is clear. "Sūta" is a vocative. To the expectation of where and what he said, he replies. Kṣattā, the best among devotees, leaving his kinsmen, wandered the holy places of the earth. Where did such a dialogue between him and Kauṣārava occur, on what topic, where there was a contemplative dialogue on the Lord's words or their meaning - this should be said, but since the Lord's words are primary, knowing that the dialogue will be on a specific statement of the Lord, he still asks "where" for specific knowledge. If asking about the place, it means in which place did that dialogue occur. The implication is that even after you tell, one should go there and listen personally. In another reading, the word "iti" should be supplied. "Hard to abandon" - he asks about Vidura's conduct as instructed and advised. The best among devotees who is not confused even in distress. "Holy places of the earth" means those that can be visited and known. The implication is that those should also be mentioned. By which he properly attained pure devotion. It indicates that even before that, his mind was exceptionally pure - "leaving his kinsmen." "Hard to abandon" shows that he left even mentally. By this, he is described as the main listener, even more than Parīkṣit. Kauṣārava is the son of Kuṣāru. Or of Kauṣārava. The first is formed with iñ affix due to being bahuvṛīhi. "His" refers to the previously mentioned Vidura. Two genitives for equality of both. The dialogue is also asked about implicitly. Otherwise, merely mentioning the place would be purposeless. "Concerning the self" indicates that the dialogue is beneficial for the listener's goal. Otherwise, without that knowledge, the qualification would be inappropriate. It is designated as "concerning the self." By this, the greatness of the dialogue itself is stated, as his devotion arose through this mutual conversation. "Or" introduces an alternative view. The word "or" refutes the previous view. His devotion did not arise from the dialogue in a particular place, but from the instruction - in this view also, he says to tell that instruction - "Or." "That Lord" means accompanied by the Lord. How could what is instructed by him alone be firmly established in the heart? "Therefore" means only for that purpose. "Asked" - for such a one does not ask for his own sake as much as for others. The speaker also should tell whatever truth he spoke. "O" indicates wonder. Vidura's special conduct should be told. It is surprising that instruction in truth is inappropriate for Vidura. Yet instruction occurred, so he must have some special quality by which he deserves such instruction. Moreover, the reason for abandoning his kinsmen should be stated. Otherwise, renunciation would be improper for one born in a śūdra womb. The conjunction "and" indicates that the cause of knowledge should also be stated. Moreover, that knowledge is supreme in every way. Having obtained which knowledge, abandoning previous ill-feelings etc., abandoning bodily shame, he returned just as he was, in an unsophisticated form. Therefore, tell about that dialogue in which occurred that knowledge which directly removes all delusion, determines supreme qualification, and must have been spoken by the Lord himself. (48-50)
Thus asked by the sages, answering that, indicating that just as devotion arose for Vidura and others from Śuka's words in the dialogue with Sarasvatī, so it will arise for you also, showing that your words have become dialogic, he says - "Asked by King Parīkṣit." This same meaning: When questioned by Parīkṣit also, Śuka digressed from the story, saying "This was asked before like this." Then the great sage, knowing its nature and conclusion, spoke. I will tell you the same. Thus, what you asked before - "As Lord Śuka said," and what I said now - "I will recite to you" - that also becomes non-contradictory. Therefore, I will tell Śuka's words, but listen attentively. Śuka was asked many things by the sages in that assembly, but that does not conform to the main listener's understanding, so to exclude that, being irrelevant, he says - "According to the king's questions." I will narrate what was said in answer to the king's questions. (51)
The commentary on the Second Canto is offered to the lotus feet of Śrī Kṛṣṇa, with great effort, as a clear handful of flowers of reasoning. (1)
Among those hearts of scripture, I offer according to scripture's meaning, if Hari is dear to you. Behold here the commentary on the Lord's qualities, pleasing through removal of doubts and contemplation. (2)
Thus ends the tenth chapter of the Second Canto in the Bhāgavata Subodhini composed by Śrī Vallabha, son of Śrī Lakṣmaṇa Bhaṭṭa. (10)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
When it is here. Or, because "sa bhagavān" will be said later, to avoid repetition, they state an alternative view with "atha vā" etc. Even so, due to the awkwardness of supplying "tasmai" and the difficulty in explanation, they state another reading: "yadāha no bhavān" etc. Sūta etc. In the first reading, because the meaning of the word "yat" is general and the specific is unclear, to state the specific in response to the stated expectation, the vocative "sūta" is used - this is the meaning. They clarify that very specific thing to be asked with "kṣattā" etc. If the specific is to be asked thus, in the next sentence the word "yatra" should be used, not "kutra" - with this doubt, they state its intention with "yatra" etc. "Kutra iti pṛcchati" means "in which statement of the Lord does he ask?" - this is the meaning. Following the second reading, they state the purport of the word "kutra" with "deśa" etc. "Svayā kathite'pi" means "even after you have spoken" - this is the meaning. "Pāṭhāntara" refers to the reading "yadāha no bhavān". In this reading, they state that place and instruction are the subjects of the second question, and Vidura's actions are the subject of the first question, with "tad" etc. The rest is clear.
Thus ends the explanation of the tenth chapter in the Subodhinī-prakāśa on the second skandha, composed by Puruṣottama, son of Pītāmbara, whose heart is filled with the dust from the feet of the venerable Vallabhanandana.
Śrīgiridhara's Bālaprabodhinī
Having thus heard Śuka's promise to narrate the story of the Padma Kalpa, wondering what story it will be or not be, [Śaunaka] decides that very story should be heard, as it will quickly lead to the devotion described in "one who has developed exclusive devotion to Govinda", and ascertaining it to be in the form of the dialogue between Vidura and Maitreya, he asks about that - "yadāha" etc. Indicating his affection for him as being under his control, he addresses him - "sūta" etc. Among the devotees of the Lord, the foremost Kṣattā Vidura, abandoning even relatives impossible to abandon, traveled to the holy places, the sacred sites of the Lord on earth. There, adhyātma-saṃśraya - the soul, the supreme soul, the Lord, that which is the cause of knowledge, devotion etc. related to Him - the dialogue between that Kauṣārava Maitreya and that Vidura occurred. "What you have told us - where did that dialogue take place? When asked by Vidura, that all-knowing Lord Maitreya, or rather, whatever truth or highest reality he spoke to that Vidura" - explain this clearly. "This truth, Vidura's actions - his pilgrimage, story, questioning, listening etc., the reason for abandoning his relatives, how he left home and returned - explain that manner to us" - this is the connection of the three. Indicating "You are very dear to see as a devotee of the Lord, as a knower of truth, and as one under our control, so we ask without hesitation", he addresses him - "saumya" etc. (48-50)
Thus asked by Śaunaka, Sūta promises to give the answer - "rājñe" etc. "The Vidura-Maitreya dialogue that you ask me about, that very thing was also asked by King Parīkṣit. The great sage Śrī Śuka, according to the sequence of the king's questions, gave answers - I will narrate that to you. Listen attentively" - this is the connection. (51)
Thus in the Bālaprabodhinī commentary on Śrīmad Bhāgavata composed by one named Śrī Giridhara, of the lineage of Śrī Vallabhācārya, son of Gopāla, entitled to serve the feet of the venerable Mukundarāya, for the attainment of the bliss of devotion, this tenth chapter explaining contemplation in the second skandha, describing the fruit, has been explained. May that very Lord Kṛṣṇa by whose grace this commentary on the second [skandha] was composed make it widely known. (1-4)
Thus ends the second skandha.
Hindī Anuvāda
Śaunaka asked: Sūta! You had told us that the great devotee of the Lord, Vidura, had left even his most difficult-to-abandon family members and wandered to various holy places on earth. || 48 ||
Where did his conversation with sage Maitreya about adhyātma (spiritual matters) take place during that journey? And what principle did Maitreya teach him when he asked questions? || 49 ||
Sūta! Your nature is very gentle. Please narrate to us that character of Vidura. Why did he leave his brothers and relatives? And why did he return to them later? || 50 ||
Sūta said - O sages led by Śaunaka! King Parīkṣit had also asked the same thing. What Śrī Śukadeva Maharaj said in response to his questions, I will tell you the same. Listen attentively. || 51 ||
Tenth chapter ends
Thus ends the Second Skandha
"hariḥ śaraṇam" (Hari is the refuge)
SB 2.10.48-51
