Text 16: Kindly chant all those superhuman transcendental activities of the supreme controller, the Personality of Godhead, who accepted incarnations fully equipped with all potency for the full manifestation and maintenance of the cosmic creation.
Text 17: Śukadeva Gosvāmī said: The great sage Maitreya Muni, after honoring Vidura very greatly, began to speak, at Vidura’s request, for the greatest welfare of all people.
Text 18: Śrī Maitreya said: O Vidura, all glory unto you. You have inquired from me of the greatest of all goodness, and thus you have shown your mercy both to the world and to me because your mind is always absorbed in thoughts of the Transcendence.
Text 19: O Vidura, it is not at all wonderful that you have so accepted the Lord without deviation of thought, for you were born from the semen of Vyāsadeva.
Text 20: I know that you are now Vidura due to the cursing of Māṇḍavya Muni and that formerly you were King Yamarāja, the great controller of living entities after their death. You were begotten by the son of Satyavatī, Vyāsadeva, in the kept wife of his brother.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Intending to say that especially the story of Śrī Kṛṣṇa should be narrated, he says: "Sa" (He). He who previously took on powers for the purpose of creating the universe, etc., that same one, having incarnated among men, performed actions that transcended human capabilities - narrate those in detail. || 16 ||
For the highest good of men is the purpose. For that reason he asked. || 17 ||
He expresses great respect with five verses. "Sādhu" (Excellent). One whose self has Adhokṣaja (Viṣṇu) as its mind, elaborating on his own glory incidentally. || 18 ||
That Hari was accepted by you is not surprising. Why? Because you are born of Bādarāyaṇa's potency. || 19 ||
Now then, how is your śūdra status and how is your role as benefactor of people explained? To this he says: "Due to Māṇḍavya's curse". You were indeed born as Yama in the womb of a servant woman accepted as a surrogate by your brother Vicitravīrya. || 20 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Following the principle "one should conclude sweetly", at the end of the questions he asks about narrating and hearing the story of Kṛṣṇa in detail with "Sa" (He). One who has taken on the power of māyā or its qualities. "Puruṣa" means cowherds who protect cows and nourish people by selling milk products, etc. Among them, actions like drinking the forest fire, etc. || 16 ||
Or, the highest good for men is the cause of liberation. As it is said: "Rejecting śruti and devotion as superior...", devotion alone is the purpose. Because men are liberated through devotion born of hearing the Lord's pastimes - with this intention he asked. That Vidura. || 17 ||
Explaining the meaning of the word "sādhu" as "one who accomplishes others' work", he addresses him with that very word - "O Sādhu". Sādhu means proper, as it should be. The Medinī lexicon states: "Sādhu means spy, gambler, and good person, as per the context." || 18 ||
Now, Dhṛtarāṣṭra etc. are also truly born of Bādarāyaṇa's potency, but there is something special in you - thus he says "gṛhīta" (accepted). The love that is for Hari is not for anyone else - this is the meaning of exclusive devotion. || 19 ||
Here he raises an objection with "tarhi" (then). || 20 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Puruṣeṣu" means among human beings. || 16 ||
* Niḥśreyasa means auspiciousness in the form of devotion. || 17 ||
It is explained as "incidentally" because devotees are unconcerned with their own fame. || 18 ||
"Vīrya" here means the power of holy resolve that produces devotees. It should be explained as "born from that" with exclusive devotion and detached bhakti yoga. Otherwise there would be the undesirable implication of Dhṛtarāṣṭra etc. This should be understood. || 19 ||
If you are born of Bādarāyaṇa's potency, then how are you a śūdra, and if a śūdra how are you a benefactor of people? You are indeed Yama, a great devotee, not a śūdra. For devotees of the Lord are not śūdras, they are known as bhāgavatas. Those who are not devoted to Janārdana are śūdras in all varṇas. In reality, this Vidura is an eternal associate of the Lord. Here, because Yama entered the manifest pastimes, he is spoken of as non-different. This should be understood. || 20 ||
Śrīmad Vīrarāghava Vyākhyā
He says that even among stories of the Lord, the story of Śrī Kṛṣṇa should be narrated primarily, with "Sa" (He). The Lord who took on powers for the purpose of the world's creation, maintenance and destruction - "pragṛhīta-śakti" means one who has taken on or acquired powers in the form of Brahmā etc. Words like śakti, tanu, aṁśa, vibhūti, śarīra etc. are synonyms. It should be understood that the power favorable for maintenance, residing in Viṣṇu's incarnation form entrusted with protection, is His own power. Being such, that same Lord, having incarnated, performed superhuman, divine actions - narrate those to me. || 16 ||
Śuka says that Maitreya, thus asked by Kṣattā, spoke: That same Bhagavān, endowed with knowledge of origins etc., that son of Kuṣāru, Maitreya, thus asked by Kṣattā Vidura for the highest good of men, i.e. for the arising of liberation - not for his own highest good since he was already perfected - thus asked, honoring and respecting that Kṣattā, said: || 17 ||
Maitreya, revealing Kṣattā's role as benefactor of people that was already indicated by "for men's highest good", first praises the question: "Sādhu" (Excellent). O Sādhu Vidura! You have asked excellently, you who are benefiting people properly, expanding your own fame and that of your self whose mind is fixed on Adhokṣaja (Viṣṇu), or expanding the fame of Adhokṣaja who is your self. || 18 ||
He says this question about Hari's pastimes is not surprising in you: "This is not". O Kṣattā born of Bādarāyaṇa's potency! This adjective implying a reason - this question about Hari's pastimes is not surprising in you. Not only Bādarāyaṇa's potency alone, but also because Hari, the Lord, has been accepted by you with exclusive devotion. || 19 ||
He clarifies being born of Bādarāyaṇa's potency with "Due to Māṇḍavya's curse". Yama, the son of Vivasvat, the restrainer and punisher of non-devotee subjects, due to the curse of sage Māṇḍavya, was born from a servant woman from Satyavatī's son Vyāsa - you are indeed that Yama born thus. || 20 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
With the intention that even the essential story is about the pastimes of creation etc., he says "Sa" (He). "Puruṣas" means Brahmā and others. "Atipuruṣāṇi" means transcending their actions. To remove the misconception that Brahmā and Rudra are the creators etc. of the Vāsudeva and other incarnations, "Īśvara" is said, meaning one who controls Brahmā, Śiva and Īśa. "Pragṛhīta-sṛṣṭi" means the power of will etc. for creation, or the power of prakṛti that has been controlled. || 16 ||
Śuka says that Maitreya begins to give the answer to Vidura's question: "Sa evam". "Niḥśreyasārthāya" means for the human goals of liberation etc. || 17 ||
He states the manner of showing respect with "Sādhu". One whose mind (ātmā) is fixed on Adhokṣaja (Hari), of that one - of my self or of the Supreme Self. || 18 ||
He says your question on that subject is indeed appropriate: "Na etad". The kind of bhāva that is there for Hari - these two words "Hari" and "Īśvara" are not there for any other entity - with such exclusive bhāva, i.e. with great respect preceded by knowledge of His supreme excellence. It should be understood they are used as mutually exclusive. || 19 ||
With the idea that your question about Hari's pastimes is not surprising due to your divine origin, he says "Māṇḍavya". Since you are Yama, the restrainer of subjects, who was born from Satyavatī's son in the womb of a servant woman fit for impregnation in the field of Vyāsa's brother Vicitravīrya. || 20 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Although especially attached to Śrī Kṛṣṇa's pastimes, fearing increase of separation distress, he asks only in general with "Sa viśva". Therefore it should be understood that Śrī Maitreya also did not commence that narration. How? He who is now incarnate, that Śrī Kṛṣṇa, having taken on the three powers for the purpose of creation etc., performed - this should be connected. Of all men indeed, that which is the highest good, auspiciousness in the form of devotion - that alone is the purpose, the human goal, for whom - by him. || 17-20 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Therefore, to remove any remaining desire, after briefly stating the answers to my questions with the stated characteristics, following the principle that "one should conclude sweetly", he says the story of Śrī Kṛṣṇa's incarnation alone should be narrated in detail, with "Sa" (He). He who previously made the Puruṣa and other incarnations, to please me. || 16 ||
* By what kind of Kṣattā? By one for whom the highest good, the deliverance of people to be born in Kali-yuga, is the purpose. Because he is already fulfilled by being Śrī Kṛṣṇa's associate - this is the idea. || 17 ||
Adhokṣaja alone is the self, the mind of whom - of that self, of himself. || 18 ||
This is not surprising in you, since you are born from Bādarāyaṇa's potency and because "gṛhīta" (accepted) etc. || 19 ||
You are not an ordinary person, I know you well - thus he says "Māṇḍavya". In the womb of a servant woman accepted as a surrogate by your brother Vicitravīrya. || 20 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Because the śruti says "But the cause is to be meditated on", worship of the cause of the universe is enjoined. And that cause of the universe is Śrī Kṛṣṇa. Therefore he says Kṛṣṇa's deeds should be described, with "Sa" (He). He who previously took on powers for the purpose of the world's creation etc., that same one, having incarnated, performed actions that transcended human capabilities - narrate those actions to me in detail. || 16 ||
Thus asked for the highest good of men, honoring that Kṣattā greatly, he said: || 17 ||
One whose self, mind is fixed on Adhokṣaja, of that one. || 18 ||
That Hari was accepted by you - this is not surprising in you. The reason for that: because you are born of Bādarāyaṇa's potency. || 19 ||
In the womb of a servant woman of your brother Vicitravīrya, Satyavatī's son, from Satyavatī's son Śrī Vedavyāsa. || 20 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus inquired about the narrated story of the Lord, he asks about the second character of the primordial person with "sa viśva". The one mentioned earlier is the same who descended for another purpose, whose character was asked about first. In the end, for the birth, sustenance and dissolution of the entire universe, the supreme person who incarnated, or who incarnated for the birth etc. of individuals, does not command time etc., but comes himself and acts. If one objects that even for the Lord's actions, due to the experience of "here" etc., how can it be solely the Lord's doing, to address this he says "pragṛhītaśakti". One who has excellently grasped the powers of time etc. For those time factors etc., though appearing there, are controlled by the Lord, they do not act independently. Mere appearance is not a fault. He will certainly perform births etc. for the purpose of incarnations. But he performed those which are supremely heroic compared to other persons. Being the Lord, he will not do ordinary things. Tell only those to me. The meaning is that I should not tell even for tradition's sake to anyone else. || 16 ||
There will be no other such questioner, nor can it be spoken without questions. Therefore his qualification is determined. By this very question others become included, so in conclusion only one question is established. He will give the answer in two chapters, due to the difference in the purposes of incarnations etc. Therefore these two chapters are extracted and stated by him on his own. If unsatisfied by this, he will ask further questions, then including the previously mentioned details in that khichdi, I will speak for removing doubts about the jīva - this is Maitreya's intention. So to express approval of the question, he says this question is intended, saying "evam". Maitreya is possessed by the Lord, so he is the Lord. This cannot be known or spoken by an ordinary person. "Kṣatra" is as before. "Kauṣāravi" indicates discernment by the father's name. "Muni" is the cause for contemplating the meaning of what was said. This extremely pure character should not be spoken for a single purpose, so "for the highest good of people" is said. But it is meant only for him, so he says "tam āha". He honored him so it enters his heart, and he honored him because he belongs to the Lord. || 17 ||
Here he honors him in four ways. Having known the relation of body and soul asked about from all angles, their excellence is determined for explaining the narration. 1. First he praises the questioner's excellence saying "Well asked". Many ask, but no one asks like this, so "by you" is said. This is not a random question by you, but asked knowingly, the answer is also known, so to address the objection that the question is pointless, he says "benefiting the people well". You have asked the question knowingly for the upliftment of people. This indicates that in this scripture, helping others is the main means. You also achieve an incidental result, so he says "spreading fame in the world". You have asked while spreading your fame in this world. If it is improper to do so for one's own fame, he addresses that saying "whose self is Adhokṣaja". Adhokṣaja alone is in his inner faculty. By installing a deity in a temple, the deity alone becomes established. Resorting to tradition is because the Lord is directly imperceptible to the senses. So he says "Adhokṣaja". Thus this question is good due to benefiting oneself and others. || 18 ||
He states the excellence of the body to remove the defect of śūdra birth: "This is not surprising". Some praise the field, others the seed. Of those two, the seed is superior. By the power of the seed, even animals became sages. So for you born of Bādarāyaṇa's semen, it is not surprising. The son of such a speaker is capable of speaking, what to speak of questioning. Hence there is no surprise. The fruit of that seed has also manifested, he says "gṛhīta". This removes doubt about accidental seed. One born otherwise does not become a devotee of the Lord, as creation is done by the Lord. Therefore the Lord is grasped with singular devotion, with exclusive devotion to the Lord. He indeed removes even sorrow. He removes all defects like birth etc., as he is the Lord. The reason for doing so is "hari". He does so due to being compassionate to the wretched. || 19 ||
He states the excellence of the jīva: "By Māṇḍavya's curse". He who was Dharmarāja was born to a kṣatriya's wife through Vyāsa due to Māṇḍavya's curse. Māṇḍavya was unknowingly punished by Yama. In some king's realm, the sage named Māṇḍavya was impaled on a stake while performing austerities along with thieves. He went to ask Yama. When asked, Yama said "In childhood you inserted a blade of grass in a bird's back". Then the angry sage cursed "What is done in childhood belongs to the parents. You punished me unknowingly, so become a śūdra". The reason for that god's connection to the curse: "Controller of subjects". He controls, i.e. kills subjects. So by that action, sin attached even to the god. So that birth may not be among demons, he entered the all-ways demon-unrelated Lord Vyāsa, to fulfill the curse in the womb of his very brother's wife, a servant śūdra woman. "Son of Satyavatī" is said for Vyāsa's fitness for transmission. Satyavatī was born from Uparicara Vasu's semen in a fish's womb, raised by the fisherman king Dāsa, so she was Dāsa's daughter. You were born from her son Vyāsa. || 20 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On "sa viśva". They state the purpose of the adjectives starting with "viśva": "For another purpose" etc. So the adjective is to indicate the distinction from the previous question. || 16 ||
On "evam". "By two chapters". This indicates the connection of the sub-section in question-answer form in the Vidura-Maitreya dialogue. The reason for telling in two: "Incarnation etc." Incarnation and beginning with that, i.e. incarnation etc., the purpose of those heroic acts, due to the difference in that. "Previously stated" - previously stated as bliss potency in the Second Canto. || 17 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Even among stories of the Lord, the story of Śrī Kṛṣṇa's incarnation is especially to be told, he says "sa". That Lord who for the birth, sustenance and dissolution of the universe, i.e. for creation, preservation and destruction, previously grasped powers, i.e. grasped sattva and other qualities, that very one having incarnated, what acts he performed, narrate those to me - this is the connection. The reason for especially desiring to hear this: The meaning is acts impossible for even great heroes to perform. The reason for that: "īśvara" - being the supreme Lord, capable of doing everything. || 16 ||
Thus asked by Kṣattā, Maitreya speaks, Śuka says in one verse: "sa evam". "For the highest good of people" - liberation alone is the purpose, for that reason - or reading as fourth case ending. Thus in the previously mentioned way, that famous sage, given to contemplation, therefore "bhagavān" - "One who knows the origin, destruction, coming and going of beings, and knowledge and ignorance, he is to be called Bhagavān" - as per this recollection, endowed with knowledge of origin etc., Kauṣāravi - son of Kuṣāru, Maitreya, being asked, spoke to that Vidura honoring him much - this is the connection. || 17 ||
By "for the highest good of people", the questioner's beneficence to people was already indicated. Revealing that, he first praises the question: "sādhu". One who accomplishes one's own and others' purposes is sādhu, you are like that - with this intention he addresses "O sādhu". You have asked very well. How is the question good? Expecting this, he clarifies the meaning already indicated by the address: "lokān" etc. An ignorant person could not ask such a question, so you are certainly wise. Therefore even being such, you have asked while benefiting people well, i.e. while showing grace to people thinking "Let there be upliftment of people by propagating this story" - thus the accomplishment of others' purpose is shown. One whose self, i.e. mind, is in Adhokṣaja, i.e. from whom is transcendental knowledge, even for such a one as you, without such questioning etc., fame would not spread as such. So you have asked while spreading your own fame in the world - thus accomplishment of one's own purpose is shown. || 18 ||
O Kṣattā, that you have grasped Hari, the remover of all sorrows, i.e. Śrī Kṛṣṇa, with singular devotion, i.e. with exclusive devotion, in your heart - this is not surprising in you. He states the reason for that: "Born of Bādarāyaṇa's semen". He states the reason for removing sorrow: "īśvara". || 19 ||
Clarifying being born of Vyāsa's semen, he states the greatness of his previous birth: "māṇḍavya". Controller of subjects, i.e. punisher of those who have reached their own places. He states the reason for that: "bhagavān". Yama, knower of comings and goings etc., discriminator of dharma and adharma, by the curse of the sage Māṇḍavya, in the field of his brother Vicitravīrya son of Satyavatī, in the servant woman accepted as wife, you were born from Satyavatī's son Vyāsa - this is the connection. || 20 ||
Hindī Anuvāda
Those supreme lords, who have accepted their māyāśakti (power of illusion) for the creation, maintenance, and destruction of the world, have performed many extraordinary pastimes through incarnations such as Rama and Krishna. Please narrate all of these to me. || 16 ||
Sri Shukadeva ji says - When Vidura ji asked this question for the welfare of all beings, the best among sages, Lord Maitreya ji, greatly praised him and spoke thus || 17 ||
Sri Maitreya ji said - O Vidura ji of saintly nature! You have asked this excellent question out of great compassion for all living beings. Although your mind is always fixed on Sri Bhagavan (the Supreme Lord), this will also spread your good reputation throughout the world. || 18 ||
You are the legitimate son of Sri Vyasa ji; therefore, it is not a great matter for you to have become exclusively devoted to Sri Hari (Viṣṇu), the Lord of all. || 19 ||
You are Lord Yama himself, the dispenser of justice to the people. Due to the curse of sage Mandavya, you have taken birth from the womb of a servant woman, the consort of your brother Vichitravirya, through the seed of Sri Vyasa ji. || 20 ||
SB 3.5.16-20
