Text 16: Thus being pierced by arrows through his ears and afflicted to the core of his heart, Vidura placed his bow on the door and quit his brother’s palace. He was not sorry, for he considered the acts of the external energy to be supreme.
Text 17: By his piety, Vidura achieved the advantages of the pious Kauravas. After leaving Hastināpura, he took shelter of many places of pilgrimages, which are the Lord’s lotus feet. With a desire to gain a high order of pious life, he traveled to holy places where thousands of transcendental forms of the Lord are situated.
Text 18: He began to travel alone, thinking only of Kṛṣṇa, through various holy places like Ayodhyā, Dvārakā and Mathurā. He traveled where the grove, hill, orchard, river and lake are all pure and sinless and where the forms of the Unlimited decorate the temples. Thus he performed the pilgrim’s progress.
Text 19: While so traversing the earth, he simply performed duties to please the Supreme Lord Hari. His occupation was pure and independent. He was constantly sanctified by taking his bath in holy places, although he was in the dress of a mendicant and had no hair dressing nor a bed on which to lie. Thus he was always unseen by his various relatives.
Text 20: Thus, when he was in the land of Bhāratavarṣa traveling to all the places of pilgrimage, he visited Prabhāsakṣetra. At that time Mahārāja Yudhiṣṭhira was the emperor and held the world under one military strength and one flag.
Text 21: At the place of pilgrimage at Prabhāsa, it came to his knowledge that all his relatives had died due to violent passion, just as an entire forest burns due to fire produced by the friction of bamboos. After this he proceeded west, where the river Sarasvatī flows.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Though pierced in his vital parts by the extremely harsh words entering his ears like arrows, he remained free from pain. The reason for this: Considering the greatness of māyā, thinking "Oh, how wondrous is the power of māyā!", he regarded that alone as the cause there. Before expelling it, he himself departed voluntarily. Having done what? Having placed his bow at his door, thinking "These will surely die. What use is a bow?" Or, placing the bow out of fear that "He will fight against us together with Bhīma and others." || 16 ||
Then he describes the manner of his pilgrimage after departing, in eight verses. He, having departed from Hastināpura, visited in order the holy places which are the feet of Hari, with a desire to perform meritorious deeds. It is suggested that the good fortune of the Kauravas departed in that form, as it was obtained by their merit. He who has a thousand forms on earth, with many forms like Brahmā, Rudra, etc., went to those various places where he stands presiding over holy sites. || 17 ||
In the sacred groves like Upavana and others, in rivers and lakes with unpolluted waters, in holy places and sacred sites well-adorned with idols of the infinite (ananta), he wandered alone. || 18 ||
Moreover, while traveling the earth he performed vows. His livelihood was pure, sacred and solitary. He was always bathed at each holy place. Sleeping on the ground, with an unkempt body, wearing the dress of an ascetic, and thus unrecognized by others. || 19 ||
In that [earth] which has an army (cakra) of only one, which has only one royal insignia of a white umbrella, with the unconquered Kṛṣṇa as an ally. || 20 ||
There at Prabhāsa he heard of the destruction of his friends the Kauravas, caused by their mutual rivalry. An example of mutual destruction: As a forest that harbors a fire from bamboos is burned facing towards its source. || 21 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Vidura. With extremely harsh and very cruel. There in being free from pain. That very there in harsh speech, due to his expulsion by him, of that Duryodhana, indeed why was his bow not placed at the door, why was its fall not made elsewhere - to remove doubt by observing that, he placed it there for that very purpose, he says - or. By this "do not doubt" and "before the brother", the intensity of the insult is indicated. || 16 ||
Then from Hastināpura. That Vidura. The meaning is - he went to those. Or. "Which" should be explained by sight as "which which", because of having the same safety as that, even in that place "those those". || 17 ||
Holy purifying, here the prefix is not in its own meaning, therefore gardens, forests like Vṛndāvana etc. Holy mountains like Govardhana etc. And holy groves like Śyāmakuñja etc. included in Vṛndāvana etc. Mudless, silt-free rivers like Narmadā etc., lakes like Pampā lake etc. In holy places like Puṣkara etc., in holy lands like Kurukṣetra etc. Of the infinite Hari, by this it is said that there are infinite types of devotion to Hari. || 18 ||
He says something else with "and what". "Pleasing to Hari" - by this the etymology of the word vrata is indicated as capable of subjugating the deity which is the purpose of vows, from the root vṛñ meaning "to choose", in the sense of "this is chosen by this", the form vrata is established from bahuka. Therefore, from wearing bark cloth etc., according to the statement in Śiṣṭagītā: "The man who, transgressing the stages of life and social orders, is established in the self alone, that yogi who is beyond stages of life and social orders is called an avadhūta." || 19 ||
Bhārata alone - the word "alone" is for indicating that he did not go elsewhere because it is the land of karma. || 20 ||
Then after going to Prabhāsa. Then after the destruction of friends. Udgama means manifestation, in front of that, as it happens. Where Sarasvatī manifested, he went there - this is the meaning. But Tīrthaviśvanātha said that Sarasvatī flowing westward is separate. || 21 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Here in the council. In that very food-giver of others' enemies like Yudhiṣṭhira etc., thus because of being engaged in enemy's work, due to everyone being a dog, suspecting irrelevance to the context, he explains by suggestion with "living". There is another reading "cremation ground". || 16 ||
The reason for being free from pain there: of māyā, the deluding power, that very māyā there in his own dismissal, from the expulsion by Duryodhana etc., these devotee-offenders Duryodhana etc. Of him, Dhṛtarāṣṭra, in the first half "of this great soul", due to displeasure at the impropriety of resolve to die, "or". || 17 ||
Then from home. To remove the doubt of object suffix due to the transitive nature of the root sthā with prefix adhi, it is said "the meaning is" that it is explained as agent by "having presided over, stood". With desire to do good, with desire for atonement for association with devotee-offenders, thus considering himself afflicted by the fault characterized by association with those hostile to devotees, it should be known that he did not go even to see Śrī Kṛṣṇa suddenly. || 18 ||
In cities, in famous ones like Ayodhyā etc. Ananya means alone, or full of the sole manifestation of Śrī Kṛṣṇa everywhere. || 19 ||
Asaṃkīrṇa means unmixed with others' activities, thus from the very dress of an avadhūta. || 20 ||
Śrīmad Vīrarāghava Vyākhyā
He states the manner of dismissal with "who". Who here in the assembly invited this crooked-natured son of a servant woman? He clarifies the crookedness - one who, nourished and raised by the food of me who am powerful, is opposed to me, engaged in the work of others, enemies - in the first case, a bahuvrīhi compound with different cases, engaged in enemy's work, he remains. Therefore a cremation ground, a śūdra, according to the śruti "Indeed this cremation ground is what is śūdra", let him be expelled from the city, let him be made to leave. || 16 ||
That Vidura, though struck in vital spots by extremely harsh, cruel words of his brother, extended like arrows in the ears, even though pained, became free from pain, as it is said "O bull among men, these do not pain the man", therefore smiling slightly. In the reading "bow", it is an adjective of bow - placing the bow, the weapon, at the door, "What need do I have of a bow when going to holy places?" - with this thought, placing it, respecting the expansive divine māyā that deludes all people, thinking "Oh the greatness of māyā", he left - from home is understood. || 17 ||
Thus having stated the reasons for abandoning home and the abandonment, he describes his manner of pilgrimage in eight verses starting with "he". Vidura, obtained by the merit of the Kauravas, left Hastināpura on foot. By "he obtained by the merit of the Kauravas", it is indicated that their fortune left in that form. With feet on holy places, desiring to make holy the places, the abodes of Hari whose foot is the Ganges, he followed, visited. Which places? In the upper world, those places which the thousand-formed Lord, having thousands of forms like Raṅgeśa, Veṅkaṭeśa, Hayaśīrṣa etc. idols, presided over, stood upon. || 18 ||
In cities, holy gardens and mountains and groves, in those with clear, mud-free waters, in rivers and lakes, in holy places and temples well-adorned with liṅgas and idols of the infinite Lord, he wandered as one with unwavering devotion to the Lord. || 19 ||
Wandering the earth, living on pure, clear food not spoiled by caste etc., always bathed, sleeping on the ground, an avadhūta without bodily care like massage and ointments, unseen by his own people, with the appearance of avadhūtas wearing tree bark and animal skins, he practiced vows pleasing to Hari. || 20 ||
Thus wandering in Bhārata alone, in as much time as Vidura went to Prabhāsa, for that long Pārtha Yudhiṣṭhira, along with Arjuna or with Śrī Kṛṣṇa as the cause, ruled the earth with one parasol, with one army. || 21 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He explains the manner of reproach with "ka enam iti". In the accusation "dāsyāḥ sutam" (son of a slave woman), the sixth case is used. He summoned those who were called, whose hearts were crooked, who were rejected by the powerful, and who were opposed to the actions of my enemies, the Pāṇḍavas. Let him be banished, expelled, with only his breath remaining. The use of śānac indicates that the fault is his own. || 16 ||
Suggesting that it is better to leave before being struck, he says with two verses beginning with "sa iti". Smiling slightly at his brother Dhṛtarāṣṭra, respecting greatly Hari's binding power characterized by affection such as "my son", he went to the sacred place. || 17 ||
With "puṇyalabdha", he indicates that Hastināpura is also a holy place. "Tīrthapado hareḥ" means the places of Hari who has a thousand forms, as the śruti says "that thousand is all that". || 18 ||
He specifies this with "vaneṣu iti". The word "puṇya" is connected to each: the abodes of pure waters, or places where the eternally pure Hari is present, in groves near cities, on mountains like Śrī Pārvatī, in small mountain ranges like Siṃhagiri, in forests like Vṛndāvana. He states the reason for their being worthy of service with "apaṅka iti". In rivers like the Godāvarī, in lakes like Puṣkara, well adorned with images of the infinite Hari. || 19 ||
He describes the wandering with "gām iti". One whose livelihood is pure fallen leaves, or who stays in pure solitary places, sleeping on the ground, with body covered in dust, unknown to his own people, with wind-blown hair, or alternatively, dressed like an avadhūta. What kind of vows? Those that please Hari. This suggests the etymology of vrata as that which subdues the deity of the vow. || 20 ||
The word "eva" means he only wandered in Bhāratavarṣa, being the land of karma, not elsewhere. After some time, Pārtha (arjuna), as instructed by the unconquered Kṛṣṇa, [ruled] the earth with one command, with one white parasol. The use of "kṣiti" suggests there was no disturbance from thieves etc. "Ittham" indicates there was no breaking of rules. || 21 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Citsukha says "smayad" instead of "svam" || 16 ||
Anvākramat means he reached in sequence. Out of desire to perform penance for that bad association. Thus, considering himself at fault, he did not immediately go to Śrī Kṛṣṇa. In famous cities like Ayodhyā, in sinless, sin-destroying waters, with his vision fixed solely on Śrī Kṛṣṇa everywhere. || 17 ||
Viviktatva means unmixed with others' activities || 18 ||
"Bhāratam eva varṣam" should be understood as only Kumārikākhaṇḍa in the middle of it, as other places are inaccessible according to the Viṣṇu Purāṇa || 19 ||
"Suhṛdvinaṣṭi" should be understood as the destruction of the Yādavas. Because of meeting with Uddhava not long after. || 21-23 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Thus, he was struck in his vulnerable spots by the extremely sharp arrows of harsh words entering through his ears, as if they were actual arrows. Even then, in front of his brother, he did not say, "Oh, why are you speaking like this?" Moreover, though struck, he remained free from pain. "Oh Duryodhana, you are blessed, truly blessed. You have extinguished all my pain. For one who is being driven out from here, who will stay at distant pilgrimage sites out of despair, who has abandoned attachment to your father, what pain can there be?" This was the thought in his mind. He left on his own, thinking it better to leave by himself rather than being driven out by the wicked. He placed his bow at the door, thinking, "Now that I have abandoned everything including my home, what use do I have for this inauspicious bow as I sit somewhere in seclusion to worship Kṛṣṇa (Krishna)?" Or, fearing that the evil one might suspect he would fight alongside Bhīma and others, he left the bow. Honoring the great illusion, he was blinded by māyā (maya) and did not see Kṛṣṇa standing before him. Or, it shows the greatness of Lord Kṛṣṇa's māyā that he would drive out his devotee like this, surely to be killed by Bhīma and others. || 16 ||
Obtained by the merit of the Kurus and their descendants, thus indicating their fortune had departed in that form. Tīrtha (tirtha) (pilgrimage site) is the feet of Hari, suggesting that such people desire to see pilgrimage sites with that understanding. Thousands of forms refers to his many forms like Matsya, Kūrma (Kurma), etc., which he inhabits and resides in. || 17 ||
Ananya means alone. || 18 ||
Gām means earth. Medhyā (medhya) means pure. Viviktā (vivikta) means unmixed livelihood. Always immersed means bathed at every pilgrimage site, indicating purity through bathing. After bathing, if he touches something impure, he bathes again, meaning he always remains pure for remembering God's mantras, etc. Avadhūta (avadhuta) means with uncared-for body, wearing bark cloth, etc., thus unrecognized by others. || 19 ||
Where there is only one chariot as the army, and only one royal insignia - the white umbrella. Pārtha (Partha) means Yudhiṣṭhira (Yudhishthira), with Ajita (the undefeated) Kṛṣṇa as his ally. || 20 ||
There at Prabhāsa (Prabhasa), the destruction of the dear Kauravas, or according to some, the destruction of the dear Yādavas (Yadavas) soon after meeting Uddhava, due to lack of goodwill towards Duryodhana and others. The forest is burnt as described. Pratyak means flowing westward. || 21 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He said that very thing with "ka iti". The tongue is crooked. One who is nourished by the food of the strong, becomes hostile and opposed to that very person, engages in enemy's work. Therefore, breathing heavily, with barely any life left, he should be banished from the city. || 16 ||
Well-known arrows pierce the body and fall elsewhere, and can be extracted. But verbal arrows always rest in the heart, as said in the Mahabharata: "Karna's reed arrows and iron arrows can be extracted from the body. But a verbal arrow cannot be removed, as it rests in the heart." And: "Verbal arrows shoot forth from the mouth, struck by which one grieves day and night. They pierce each other's vulnerable spots. A wise man should never release them."
Thus, although deeply wounded in front of his brother Dhritarashtra by extremely harsh words entering his ears like arrows, he himself left without pain, before the attempt to expel him by men appointed by Duryodhana. How was he? Greatly respecting māyā (illusion), the universal enchantress, thinking that God's māyā was the cause here. Having done what? Having placed his bow at the door, to give fearlessness even to those who are fearsome, meaning having abandoned his collection of weapons symbolized by the bow at the door. The rarity of those equal to Vidura has been stated: "There are many good men in the world who are good to the good. But rare in the world is the man who is good to the bad." || 17 ||
It is said that even the house taken over by Krishna was abandoned due to the fault of association with evil people. Now the manner of his pilgrimage is described in eight verses. That Vidura, obtained by the merit of the Kauravas, the meritorious ornament of that family, left Hastinapura. But the disgrace of that family remained there itself, is the idea. He visited the holy places, residences of the Lord who has a thousand forms, is infinite-formed, and is well-established on earth, desiring to perform meritorious deeds. || 18 ||
In cities, holy gardens, mountains, groves, secluded places, in rivers and lakes with purifying waters that remove the mud of sin, in holy places adorned with images of the infinite Lord, in places that purify people. || 19 ||
Travelling the earth, he performed vows pleasing to Hari. With pure, secluded livelihood, always bathed, sleeping on the ground, without bodily care like massages, in the dress of ascetics wearing bark and deerskin, thus unrecognized by others. || 20 ||
By the time Vidura reached Prabhāsa, Partha Yudhishthira ruled with absolute authority, with only the white royal umbrella as his royal insignia, with Ajita (Krishna) as his ally. || 21 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He speaks of renunciation thus. Excessive intensity due to quick action. These ten arrows entered the heart through the ears. Even struck in the ten vital spots. "In front of his brother" - the arrows' life-taking nature is exemplified as if in the presence of death. Though struck, he became free from pain. The reason for that - honoring māyā (illusion) excessively. By placing the bow at the door, the suspicion of going to the opponent was removed. He left even before being expelled, because the renunciation was done by himself, otherwise there would be a contradiction with "Manu declared all forcibly done acts as not done." || 16 ||
Thus for one disgusted due to insult, due to the ripening of good deeds born from pilgrimage sites etc., because of the purification of earth and water, in a body with higher qualifications. Having described the attainment of both, in order to describe tejas (energy), association with the good occurred - he says this in eight verses starting with "He left".
The purification of earth is fourfold, and of water likewise. Due to the remainder being progressively less, even that remainder is clearly stated. || 1 ||
Going to a holy place for its sake, and being in the holy place, its parts, and the result - thus fourfold is the purification of earth. || 2 ||
For water, general connection and also specific connection to it, the means, and the result - thus fourfold is the purification of water. || 3 ||
He says "He left" - he left not just the mantra house, but even the city. "Obtained in the Kaurava city" indicates that the good deed acquired by ancestors was obtained and left through that very door. The holy nature is also the cause for going to the Lord's abode. "In whose foot are all holy places". "In his abodes" indicates a distinction even among holy places - he went only to Vaiṣṇava sites. He traversed in order, occupying the places without transgressing. Not just places like royal residences, but where He himself resides, displaying his influence with pride in various forms. Those are the holy places - this connects with the previous. "Desiring to perform meritorious acts" is said due to ignorance of the truth, or because it is a means to attain the Supreme Lord. Or, desiring to perform meritorious acts on earth, to purify the earth through merit. Thinking the purification would not happen in a place occupied by demons, it is said that the Lord with a thousand forms occupies and resides there. By this, his purification in the Lord's forms alone is shown, like the pañcāgni-vidyā, due to the gods' residence in the purified place. || 17 ||
He speaks of the special features: "In the cities" refers to cities like Mathurā, because they are the Lord's playgrounds. The gardens near Gokula and Vṛndāvana. "Mountains" refers to Govardhana etc. "Groves" are houses made of creepers. All these, due to connection with the Lord, not only produce merit but also devotion. "In waters free of mud" refers to those suitable for Kṛṣṇa's water sports. In the rivers and lakes like Kāliya's pool. The reason for wandering in those: beautifully adorned with the marks of the infinite form's rāsa-līlā and other sports. The meaning is that he wandered alone in the prominent water and land places. Or an exclusive devotee. This indicates the earth was purified with five qualities. There the earth is twofold - made of clay and stone, as in "in cities and mountains". Fragrance through gardens, touch in groves, taste in lakes, form through being adorned with infinite liṅgas; or sound in groves, taste in "waters free of mud", touch in "lakes". Silence is accomplished through exclusivity alone, or sound is purified through that. || 18 ||
He speaks of the means: "Wandering the earth". These are the seven purifications of skin and other bodily elements. Vows purify the inner faculties. Wandering alone is due to the extremely secret nature of the Lord's activities. Thus, due to some devotion arising from seeing but not attaining Kṛṣṇa, he undertook vows for attaining Him out of separation. The order is thus: First wandering for searching, then inner and outer regulations, then vows. There, "staying in a pure place" means sitting etc. for meditation etc. in solitude. Or whose livelihood of food etc. is separated by one pure night. The three qualities of thrice-daily bathing, sleeping on the ground, and avoiding anointing remove the three faults. If acting thus, how was he not bound by relatives? To that he says: "Unnoticed by his own" - the reason for that: "in the guise of an avadhūta" - wearing a false appearance. The four vows are: fasting on ekādaśī, compassion for all beings, contentment with whatever is obtained, and calming of all senses. These are causes of pleasing the Lord. || 19 ||
He speaks of the result thus: Being purified, he stayed in a divine place, so even his previous desire was fulfilled. This also indicates the result. Just as improper residence on earth was gone, so too in the body. Due to abundance of merit, he wandered in Bhārata alone for a long time. Until he reached Prabhāsa, everything was otherwise - he says this in "Until then". "Whose army was one chariot" - meaning no one else had an army or royal insignia. Bhārata alone is referred to by the word "until Prabhāsa". Or "until then" has a special meaning. His pilgrimage alone was the cause for the Lord's devotees obtaining a kingdom. "By Arjuna" indicates capability. "Son of Pṛthā" is the reason. || 20 ||
Though this happened before, he did not know due to disbelief and lack of inquiry. But at Prabhāsa, as that place was for the authorized one to abandon the body, going there he became as if outwardly conscious. Then he heard - he says this in "Then there". "Then" indicates a different sequence. He heard of the destruction of his well-wishers. The qualification is for causing sorrow. He describes the destruction of well-wishers: "Burnt by rivalry". In repetition the quality is primary, in description the qualified is primary - this reversal is due to difference in state. The qualification in the explanation is for describing indifference and sorrow. "Like a forest dependent on bamboo fire". Bamboo fire is well-dependent on it, or it is well-depended upon - this is the meaning. "Burnt by rivalry" indicates unrighteous destruction. There at Prabhāsa. Let the rivals be destroyed, but due to connection with them all well-wishers were destroyed - this is the sorrow. The example for destruction: Fire born from bamboos does not destroy just that much, but the entire forest. Similarly, the rivalry of Kauravas and Pāṇḍavas is the cause of destruction. This indicates useless destruction. Hence the sorrow.
Sarasvatī, the cause of dharma, is in the form of water purification.
Yamunā, the cause of devotion, is remembered as fiery due to association with the good.
Gaṅgā is the cause of knowledge, due to purifying the intellect. || 1 ||
Facing the western direction. Silently grieving for not revealing. This is said for the very reason of not going to Dvārakā. || 21 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In this context of "sa ittham" (he thus). Anticipating the objection of incongruity in the plural "vāṇaiḥ" (with arrows) due to the singularity of the sentence, they explain to resolve it - "daśa" (ten). To convey that the compound "daśakarṇavāṇa" has its latter part elided, meaning the ten invitations, rebukes, etc. mentioned in this verse for Suyodhana and his followers, as opposed to the disrespects mentioned in the previous verse, they say - "karṇadvārā" (through Karṇa) etc. ||16||
In the context of "sa nirgata" (he departed) in the verses. They explain the purpose of mentioning rivers and lakes in the description of earth purification, and the mention of fire purification and association with the virtuous in the description of water purification - "uttarottara" (successive) etc. In earth, water, and fire, each preceding element is a remainder of the succeeding one. The part of water and fire as purifiers is clearly stated to be the remainder. Thus, this is mentioned for the purpose of indicating this. Although the relationship between the purifier and the purified is reversed due to the purifier being for the sake of the purified, in the consideration of the nature of the purified, because it's established in the gradual liberation discussion that water is more internal compared to earth, and fire compared to that, there's no room for doubt that the preceding is indeed the remainder of the succeeding. In "puṇyadeśa" (holy place), "gamana" (going) is to be supplied. "tadaṅgāni" (its parts) refers to the parts of purification such as purity and seclusion. The fruit is the incidental result of the effort for self-purification, in the form of the earth's connection with the divine. In water, the general connection refers to the connection with Sarasvatī. "tadgata" (gone there) means gone to Sarasvatī. The means is visiting artificial holy places. The fruit is association with devotees of the Lord. "jalokti" (mention of water) refers to the mention of water purification. "tatvajñānāt" (from knowledge of truth) is due to Vidura's ignorance of his own nature. If it's argued that ignorance of truth is not appropriate due to his association with Sanatsujāta etc., they present an alternative view - "parameśvara" (Supreme Lord) etc. If it's argued that this too is accomplished by the Lord's arrival at his home, they present another alternative - "śrathava" etc. "pṛthivīm" (earth) refers to fields etc. "daityādhiṣṭhita" (occupied by demons) means on the earth's surface. If it's argued that the demon's occupation is not in the form of Śiva temples etc., so this qualification is not intended, they explain - "anena" (by this) etc. Just as excellence arises from the sprinkling ritual etc. in the form of completing rice sacrifices etc., similarly in fields, through meditation etc., the excellence in the form of displaying special effects in the Lord's images is shown by this qualification. Thus, it's indicated that the purification of Vidura's body in the form of displaying effects is primary here, while in others, the incidental purification in the form of displaying effects in the Lord's images, fields etc. is also intended here, as per the saying "They make holy places holy." Thus, just as mantras studied through self-study rules yield quick results through preliminary rites etc., similarly Vidura's actions result in displaying special effects in the Lord's images etc. ||17||
In the context of "pureṣu" (in cities). "bhaktijanakāni" (generating devotion) indicates that the excellence in Vidura's body is conducive to increased devotion. "śranena" etc. Since the qualities of other elements are to be mentioned later, here only that kind of purification is meant. The purification of the object and its source occurs simultaneously through smelling, touching, tasting, and seeing actions. If it's argued that for sound, the organs of reception and production are different, they explain - "vena" etc. ||18||
In the context of "tatrā'tha" (then there). "tasya" (its) refers to hearing. "viśeṣaṇam" (qualification) refers to the word "suhṛt" (friend). If it's asked what's the purpose of the other qualification mentioned in the third quarter, they explain - "anuvāda" (restatement) etc. Even after a long time, what is restated by those there is mainly with the property of destroying everything, not with the primacy of the subject of Kaurava destruction. This reversal, mentioning the subject first, is for the purpose of describing indifference and sorrow as different states of destruction. This is the meaning. ||21||
Śrī Giridhara-kṛtā Bāla Prabodhinī
In front of his brother Dhritarashtra, that Vidura, although struck in the vital points like the heart and other seats of life by sharp words entering his ears like arrows, unbearable and extremely fierce, remained free from pain even before his expulsion. Thinking "What use is my bow to me who is about to visit holy places on my own?", he placed his bow at the door and left that council chamber. This is the sequence of events. He explains the reason for being free from pain - "māyā" (illusion). Oh, the greatness of the Lord's illusion, by which these deluded people do not see the Lord present before them as He truly is, but rather insult Him, and I, expelled by them, freed from all bonds, will happily wander contemplating Him - thus highly valuing the Lord's illusion. This is the meaning. || 16 ||
Having thus described the reasons for leaving home and that departure, he now describes the manner of his pilgrimage in eight verses: Vidura, having left the city named Gajāhvaya (Hastinapura), desiring to perform meritorious acts, wishing to acquire merit that removes obstacles to attaining the Lord, followed the holy places which are the abodes of the Lord who has a thousand forms, being Brahma, Rudra and other infinite forms, who is well-established on earth. This is the construction. With the pretext of Vidura's departure, he implies that the source of prosperity for the Kuru dynasty itself departed, saying "Kauravatva-puṇya-labdha" (obtained by the merit of being Kauravas). || 17 ||
In the cities, in the auspicious groves like Vrindavana that produce merit, in mountains like Govardhana, in bowers covered with creepers, in rivers like Yamuna and Ganga and lakes like Pushkara with clear waters, and in other places beautifully adorned with the image-forms of the infinite Lord, he wandered alone, or steadfast in exclusive devotion to the Lord. This is the construction. || 18 ||
Wandering the earth, his lifestyle pure and secluded in sacred, isolated places for meditation on the Lord; or, his livelihood pure, sacred and separate, unmixed with other occupations; always bathed thrice daily; sleeping on the ground; avadhūta (without bodily care like massage and ointments); unrecognized by his own relatives; wearing the garb of avadhūtas like bark and deerskin; he practiced vows pleasing to Hari as stated by Narada: "By compassion to all beings, contentment with whatever is available, and calming of all senses, Janardana is quickly pleased." || 19 ||
Thus, wandering in this manner with the aforementioned observances in Bhārata-varṣa (India) itself, by the time Vidura reached the holy place called Prabhāsa, in that time Partha (Yudhishthira) ruled the earth which had a single wheel (or army or command) and a single extraordinary royal insignia of parasol, along with the undefeated Krishna as his aide. By that time, his victory and kingdom were established. This is the meaning. || 20 ||
There in Prabhāsa, then after arriving, he heard of the destruction of his friends, the Kauravas and others, which was caused by rivalry. Then, after hearing that, lamenting silently, he went westward towards the Sarasvati river. || 21 ||
Hindī Anuvāda
Even though Vidura was deeply hurt by these extremely harsh words, which were like arrows striking his ears right in front of his brother, he did not take offense. Understanding the power of the Lord's māyā (illusion), he placed his bow at the royal gate and departed from Hastināpura. || 16 ||
The Kauravas had obtained a great soul like Vidura as a result of great merit. After leaving Hastināpura, desiring to perform meritorious acts, he began to wander the earthly realm visiting the sacred sites of the tīrthapāda (and in parentheses: Lord whose feet make a place holy) Bhagavān, where Śrīhari resides in many forms such as Brahmā, Rudra, Ananta, and others. || 17 ||
He wandered alone to all the places where there were pilgrimage sites adorned with images of the Lord, cities, sacred forests, mountains, groves, and rivers and lakes filled with pure water. || 18 ||
He wandered the earth freely in the guise of an avadhūta (and in parentheses: ascetic who has renounced all worldly attachments), so that his relatives could not recognize him. He did not adorn his body, ate pure and simple food, lived with pure intentions, bathed at every holy site, slept on the ground, and observed vows that pleased the Lord. || 19 ||
While wandering in this manner within Bhāratavarṣa (and in parentheses: India) itself, by the time he reached Prabhāsakṣetra, Mahārāja Yudhiṣṭhira had begun to rule the entire earth as the sole monarch with the help of Lord Śrīkṛṣṇa. || 20 ||
There he heard the news of the destruction of his Kaurava brothers, who had perished fighting among themselves due to internal conflict, just as an entire bamboo forest is reduced to ashes by a fire produced from the friction of its own stalks. Upon hearing this, he grieved silently and came to the banks of the Sarasvatī. || 21 ||
SB 3.1.16-21
