Text 21: My dear Vidura, now I am mad for want of the pleasure of seeing Him, and just to mitigate this I am now proceeding to Badarikāśrama in the Himālayas for association, as I have been instructed by Him.
Text 22: There in Badarikāśrama the Personality of Godhead, in His incarnation as the sages Nara and Nārāyaṇa, has been undergoing great penance since time immemorial for the welfare of all amiable living entities.
Text 23: Śrī Śukadeva Gosvāmī said: After hearing from Uddhava all about the annihilation of his friends and relatives, the learned Vidura pacified his overwhelming bereavement by dint of his transcendental knowledge.
Text 24: While Uddhava, the chief and most confidential amongst the devotees of the Lord, was going away, Vidura, in affection and confidence, questioned him.
Text 25: Vidura said: O Uddhava, because the servants of Viṣṇu, the Lord, wander in the interest of serving others, it is quite fit that you kindly describe the self-knowledge with which you have been enlightened by the Lord Himself.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
I will go to Badarīāśrama, filled with joy at seeing Him and pain from separation. [21] They performed gentle, harmless, severe, difficult, long-lasting austerities until the end of the kalpa. The meaning is that they performed austerities. Lokabhāvanau means benefactors of the world. [22] Jñānena means through discernment. [23] In Kṛṣṇa's retinue, foremost out of trust. O best of the Kurus, O Parīkṣit. [24] Because the servants of Viṣṇu who fulfill the purposes of their own servants wander, for those who have achieved their goals have no other duty - this is the meaning. [25]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Dayitaṃ means beloved of the Lord. [21] The meaning is "where in Badarīāśrama." For the sake of conversation, the use of tapate and caraṇam also has multiple meanings - this is the idea. By saying lokānugraha, the meaning is indeed benefiting the world. [22] Utpatitaṃ means arisen, jñānena means through knowledge of truth, since he is wise. [23] Sa means Vidura, tam means Uddhava, viśvāsāt means out of trust that "this Uddhava will speak what I desire" or out of affection of this type. According to the Amara: "viśrambhaḥ also means affection." Kṛṣṇaparigrahe means among Kṛṣṇa's associates. As stated by Vararuci: "Wife, son, brother, maternal uncle, brother-in-law, minister, messenger, and army - all these are parigraha." Because this is a subject-predicate relationship, there is no rule of gender etc., as stated: "Where there is a subject-predicate relationship, there is no such rule. Rāma's wife is Sītā, Hari is an object of compassion." [24] Svātmarahaḥ prakāśaṃ means the four-verse form. Or svātma means the unique purpose of a servant, as stated in "eager to serve Your lotus feet", so the meaning is "those who do that." As stated: "There is no purpose here or hereafter except to benefit others selflessly" - this is the idea. [25]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Though suffering in separation, I will go to Badarīāśrama to follow His order. If you ask how you have the strength to travel and speak while afflicted, he says "by His darśana" - this darśana is a gradual inner vision like "from the abode of the Lord", and separation is when that vision is broken. So the strength comes from the intensity of that vision - this is the idea. Dayitaṃ means "desired to send me away". [21] Though tapas is extra in tapas tepāte, because of usage and because the meaning of the root tap is not intended as just "perform", and because the stated meanings are not used, combining them the meaning is tapaś carata. [22] Vivekena means through the knowledge that "this mauśala-līlā is illusory like magic, but the eternal līlā is not illusory" - this is the meaning. [23] Kṛṣṇaparigrahe means among His associates in Dvārakā. [24] Svātmarahaḥ means love which is one's essential nature, prakāśakaṃ means that which reveals it as the purpose, paraṃ jñānaṃ means the scripture Śrīmad Bhāgavatam which is the means of directly realizing the Supreme Truth - this is the meaning. Because it is described as having liberation as its sole purpose and "it is immediately grasped in the heart by its verses". [25]
Śrīmad Vīrarāghava Vyākhyā
"You have come here, where will you go?" To this he says sa iti. I who have been ordered "You go to Badarī", filled with the joy of seeing Him and the pain of separation from the Lord, will go to His beloved Badarīāśrama. [21] He praises the āśrama with atra iti. Where in Badarīāśrama the omniscient sage Nārāyaṇa and Nara performed gentle austerities that bring welfare and well-being to the world, and severe, difficult, long-lasting austerities until the end of the kalpa. How did they perform them? As lokabhāvanau, benefactors of the world, performing austerities for the welfare of the world - this is the idea. [22] Thus Śuka describes in two verses how Kṣattā remained after hearing the account from Uddhava, with iti. Kṣattā means Vidura, budhaḥ means wise. Having heard from Uddhava's mouth about the unbearable, extremely painful destruction of his relatives, he pacified the grief that arose through knowledge, meaning knowledge of the true nature of the individual soul and Supreme Soul. [23] Sa iti means that Kaurava bull Vidura. Vrajantaṃ means "going to Badarīāśrama" is understood. Out of trust in the great devotee, he concluded this, meaning he ascertained. What? That in Kṛṣṇa's favor, this Uddhava is foremost - meaning he confidently concluded that among those favored by Kṛṣṇa, he is foremost. [24] Now having heard about the Lord's activities and the teachings He gave, Kṣattā asks desiring to know the truth, with jñānam iti. Yogīśvaraḥ means the Lord who bestows the fruits of yoga. The supreme knowledge that reveals the secret of the self which He spoke to you, you should speak that knowledge to us, because the devotees of Viṣṇu who fulfill the purposes of their own servants indeed wander. [25]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
"Where will you go from here?" To this he says so'ham iti. Filled with the joy born of seeing you and the pain born of separation from Kṛṣṇa, I will go to Badarīāśrama-maṇḍala, meaning the Kalāpa village in the vicinity of Badarikāśrama. [21] He states the reason for it being dear to Kṛṣṇa with yatra. Dharma's son incarnated as a portion of Nārāyaṇa Himself with the name Nārāyaṇa, and the Lord as a portion of Śeṣa with the name Nara, performed gentle austerities bringing happiness to the world, and severe, difficult austerities. Lokabhāvanau means attracting the world. By this it is said they were without desire for results. Tapa means contemplation and action. [22] Through special knowledge of the independence of the Supreme Soul and dependence of the individual soul, etc. Vadhaṃ means "that which will happen". [23] If you ask whether Vidura only made an effort to pacify the grief arising from hearing about the impending destruction of the Yadus, or if there was another topic, to this he says satam iti. Kṛṣṇaparigrahe means among Kṛṣṇa's associates. Viśrambhāt means out of trust that "this Uddhava will speak what I desire". [24] He specifies what is meant by idam with jñānam iti. He states the reason for this with yad iti. The word hi is for emphasis, as Yādava says "hi means cause and emphasis". Svabhṛtyāḥ means His own servants, arthaṃ means purpose, kurvataḥ means those who fulfill, svabhṛtyārthakṛtaś caranti means "the fulfillers of their servants' purposes wander". [25]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
If your self is afflicted by separation, then how are you able to travel or speak? To this he says so'ham iti. The joy of seeing is in accordance with "gradually from the abode of the Lord", and being filled with the pain of separation is in accordance with "having come again to the world of men". So even in separation, by directly seeing Him from time to time, being capable, I will go even to Badarīāśrama which is indicated as dear to Him who desires to send me away - this is the meaning. [21] [22] [23] Viśrambhāt means out of affection. The Amara states: "viśrambhaḥ also means affection". [24] * Since the knowledge is that which causes the unique purpose of a servant, which is eagerness to serve Your lotus feet as stated before, and the servants of Viṣṇu who do that wander or follow, the knowledge being full of devotion is revealed. Therefore in this statement the word rahaḥ is specified as having the same meaning as the word rahasya recited in the four verses mentioned before. So in the Lord's statement, even the word mahima in manmahimāvabhāsam has its purport culminating in that. So even though I am like that, I become absorbed in various līlās only due to being controlled by love - this is also concluded by the Lord. Even the word paramasthiti has its purport here, because of this. [25] [26]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Now, how do you live even with that pain? To this he says: Moment by moment, seeing Him brings joy, and separation from Him brings sorrow. Filled with these, [I will go] to Badaryāśrama, as per the Lord's command. || 21 ||
There itself, His part, directly Nārāyaṇa resides, as stated in "yatra". Gentle, bringing happiness to all people; intense, difficult for all people; long-lasting, pervading a long time; creators or sustainers of people's existence. || 22 ||
The unbearable death of friends, from the source - in this way, it is to be served. Through knowledge, as stated by Uddhava in "kṛṣṇadyumani nimloca", etc., generated by contemplating the essence. || 23 ||
Out of trust, even though inherently very lowly, to receive Krishna, to control Krishna, the foremost, inherently supreme. Thus, even the lowly, if filled with intense devotion, should be considered greater than the elders - this is taught using Vidura's statement as evidence. || 24 ||
"To us" means to us two; even though singular, dual, or plural, because the servants of Viṣṇu, the Vaiṣṇavas, performing the purpose of instructing devotion to their servants, out of compassion become gurus for ignorant people and wander. Therefore, to me who considers myself their servant, instruct divine knowledge - this is the meaning. || 25 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Lokadhāvanau: engaged for the instruction of people. Gentle: sāttvika. Intense: difficult due to rajas and tamas tendencies. Long: until the end of the kalpa. || 22 || 23 || || 24 || 8 * Yat: because. Svabhṛtyārthakṛtaḥ: performing the purpose of their own devotees. || 25 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Then what should be done next? With this expectation, he says - so'ham. Seeing Him brings joy, and separation brings sorrow; filled with both. Since all doubts have been removed by the Lord, the Lord's command must certainly be followed. More beloved than even Dvārakā, Badarī itself is the āśrama of the Lord in sage form, so I will go to Badaryāśrama. He states more details about that place - maṇḍalam. Just as Nārāyaṇa resides in the middle of the solar disc, [he resides in] the Badaryāśrama maṇḍala - thus the Lord's constant presence there is indicated. || 21 ||
He also explains - yatra. Where in Badaryāśrama the Lord exists in both forms. In the āśrama as a sage, and as Nara. And also as the Lord. With Nara predominant, the Lord is a sage in the āśrama; with Nārāyaṇa predominant, He is a god accompanied by Nara in the maṇḍala. Thus that place is said to be even better than the solar disc, having both divinity and sage-hood. Therefore they performed gentle, intense and long austerities. Being divine, they perform gentle austerities, as they are sāttvika and not suited for very severe austerities. Being the Lord, they perform intense austerities. Being sages, they perform long austerities, as they practice lifelong. But the Lord quickly produces results, as there is no cause for delay, so His presence there is stated. Therefore here [the austerity is] in the form of samādhi, preceded by giving up food. If asked what is the reason for performing such austerities, he says - lokabhāvanau. They cause the people to exist. There are three types of people, so for the benefit of all He performs three types of austerities - this is the meaning. || 22 ||
Having thus ascertained this understanding, since the opposite is not applicable here and should be abandoned, while stating that, he expresses doubt. Ityuddhavādi with three [verses] - Here first, having heard of the death of friends and the Lord's wish, when both results occurred - sorrow and its removal - then having become wise, to remove doubt he asks Uddhava about that very matter. Thus the three sentences determine the speaker and what is to be said according to one's qualification. Since the doubt is not removed, the next statement establishes the doubt, so this understanding is not conclusive, as the meaning is not ascertained. But in the case of determining the means, since doubt is not applicable, only the ascertainment of the means is to be determined. In this way, having heard from Uddhava about the death of friends in the aforementioned manner through intoxication etc., though impossible to hear due to sorrow etc. which must inevitably occur, it was heard as unbearable from the source. Since there was no contrary doubt, like fire from afar, sorrow fell into his heart. Then leaping up he came here - this is the meaning. He calmed that sorrow through knowledge. That knowledge was previously established for him, as he says - kṣatta. By the same knowledge by which desire is previously restrained through control of the senses, by that very [knowledge] sorrow was also restrained. He states the difference from desire - utpatitam. Indeed, arising desire was not restrained by him, but he made effort only for its non-arising. But sorrow, though arisen, he restrained; because he is wise. By remembering the Lord, knowledge arose in him, so he was instructed by the Lord Himself mentally. || 23 ||
Thus, having become the Lord's disciple and removed sorrow, in order to speak in a special way, he asks Him, as stated in "sa tam". Due to being a great devotee, [there is] a request. One blessed by the Lord should be addressed like the Lord Himself. By the words "sa tam" it is indicated that this encounter was arranged by the Lord Himself, so he will likely speak something special through this means - this is the reason for the question. By "vrajanam" the view that one should ask after pleasing the mind through service etc. is refuted. To determine his own qualification, "kauravṛṣabha" is stated. Due to having one master and previous affection, he will speak behind [his back] - with this trust or certainty of affection. He spoke this which is about to be said. Still, how can a devotee of the Lord petition another? Anticipating this, he says - mukhyaṃ kṛṣṇaparigrahe. Among all the servants accepted by the Lord, Uddhava is foremost. So in such a petition there is no contradiction with devotion - this is the meaning. || 24 ||
He asks what is to be asked - jñānaṃ param. The explanation of the three words is as before. The meaning is: That which the Lord told you, you should tell to us. If asked, "There are indeed many knowers like Vyāsa etc. Why do you petition me alone?", anticipating this, he states two words indicating the reason that no one else knows this - yogeśvara īśvara. One who is the Lord of all, both in means and in essence, and who told you in this way - that is extremely rare. Vyāsa etc. are lords, but Aniruddha etc. are not lords of yoga. Even embracing both natures, what He taught you, by that you must certainly speak this. So he says - vaktuṃ bhavān no'rhati. Just as the Lord is you, so you are me. Therefore, just as the Lord told the unspeakable about such yoga, so you should also speak - this is the meaning. If it is said, "The Lord strives only for the deliverance of devotees and is independent, so let Him give instructions. How can we do that?", to this he says - bhṛtyāḥ svabhṛtyārthaṃ kṛtaścaranti. Because the servants of Viṣṇu. Due to servants having the same nature as the master. Just as the master delivers servants, so also servants, having become those for whom action is done for their own servants' sake, wander to seek their own servants. Otherwise, being fulfilled simply by being the Lord's own, why would they wander? And by remembering the Lord, it appears in the heart that Uddhava was protected only for the purpose of instruction. Therefore, though coming by the Lord's command, Uddhava is said to be wandering with action done for his own servants' sake. || 25 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Thus in "ityuddhava". In considering the meaning of the chapter, what kind of intellect is being spoken of? To address this question, they say - "evam" etc. Nirūpya means having described as being created. Here, due to not being the main topic, as it is favorable in the context. The explanation of the result of the two is in sorrow and its removal. For removing doubt. For removing the doubt stated in the two verses beginning with "karmāṇi". Now, what is the evidence that a doubting intellect is being spoken of here? To this they say - "sandeha" etc. Sa refers to a particular state of intellect. || 23 || In "sa tam". Svasya refers to Parīkṣit.
Śrī Giridhara-kṛtā Bāla Prabodhinī
To the question "Where will you go from here?", he replies - "sa" etc. Sa means "I who have been instructed 'You go to Badarī'". The meaning is: Being filled with the joy of seeing that Lord and the pain of separation from Him, I will go to His beloved place, the Badarikāśrama. || 21 ||
He shows the desirability of the āśrama - "yatra" etc. The meaning is: Where in that āśrama, Nārāyaṇa and Nara perform gentle austerity free from disturbance to people, and intense difficult long-lasting austerity until the end of the kalpa, characterized by samādhi of the self, preceded by rules of diet etc. Divinity, being the Lord, and being a sage are qualifications of both. He states the reason for performing austerities - "lokabhāvanā" etc. They are thus called because they nurture people by inspiring them to austerity through demonstrating their own austerities, making them accomplished in the goals of human life. || 22 ||
Thus hearing from Uddhava's mouth about the unbearable, extremely painful destruction of relatives and friends, the grief that arose in Vidura the kṣattā (chamberlain) was allayed by knowledge, by the discrimination that "Death is certain for one who is born, and birth is certain for one who dies." Because he was wise and discriminating. || 23 ||
That Vidura spoke the following with trust to Uddhava who was going towards that Badarikāśrama. He states Uddhava's worthiness to be requested - "mahābhāgavatam". He gives the reason for that - "mukhyam", meaning chief among the servants accepted by Lord Kṛṣṇa as attendants. Vidura's respectful request is also appropriate. He gives the reason for that - "kauravarṣabha", meaning foremost among the Kauravas in devotion to the Lord. || 24 ||
What he said is stated - "jñānam" etc. The knowledge which is the secret revelation of one's own self and the supreme self, and therefore superior as not requiring other means, which the Lord of yogas, the bestower of results of karmaYoga, bhaktiYoga, aṣṭāṅgaYoga, jñānaYoga etc. which are means to the goals of human life, Lord Śrī Kṛṣṇa told to you, that you should tell to us, your devotees. He gives the reason for that - "yad". Hi is for emphasis. Because the servants of Viṣṇu, the devotees, act only for the sake of their devotees. The idea is that they who are fulfilled have no self-interest in their movements. || 25 ||
Hindī Anuvāda
Viduraji! At first I was delighted to have His darśana, but now the pain of separation from Him is severely afflicting my heart. Now I am going to His beloved place Badarikāśrama, where Lord Śrī Nārāyaṇadeva and Nara - these two sages are performing long-lasting gentle austerities that bring happiness to others and difficult austerities for bestowing grace on people. || 21-22 ||
Śrī Śukadeva says - Thus hearing the unbearable news of the destruction of his dear relatives from Uddhava's mouth, the grief that arose in the supremely wise Vidura was calmed by him through knowledge. || 23 ||
When Uddhava, the chief among the associates of Lord Śrī Kṛṣṇa and a great devotee, was about to leave for Badarikāśrama, the best of the Kurus Vidura respectfully asked him - || 24 ||
Vidura said - Uddhavaji! The supreme knowledge revealing the secret essence of His own nature which the Lord of yoga Śrī Kṛṣṇa told you, please narrate that to us also; because the servants of the Lord move about only to fulfill the purpose of their devotees. || 25 ||
SB 3.4.21-25
