Text 5: Śrī Śukadeva Gosvāmī said: The Personality of Godhead, Śrī Kṛṣṇa, was pleased to place His lotus feet on the lap of Vidura because Vidura was very meek and gentle. The sage Maitreya was very pleased with Vidura’s words, and, being influenced by his spirit, he attempted to speak.
Text 6: The sage Maitreya said to Vidura: After his appearance, Manu, the father of mankind, along with his wife, thus addressed the reservoir of Vedic wisdom, Brahmā, with obeisances and folded hands.
Text 7: You are the father of all living entities and the source of their subsistence because they are all born of you. Please order us how we may be able to render service unto you.
Text 8: O worshipful one, please give us your direction for the execution of duty within our working capacity so that we can follow it for fame in this life and progress in the next.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Thousand-headed Śrī Kṛṣṇa (sahasraśīrṣā śrīkṛṣṇa), whose feet are placed on him, meaning Śrī Kṛṣṇa lovingly extends His feet on his lap. He addressed, he spoke to. The sage Maitreya, being led, being directed by him. (5)
Vedagarbha means Brahmā. (6)
You alone are the father of all, as you are the creator of birth and giver of sustenance. Therefore, though you have no need of others, please instruct how our service to you can be performed - this is connected with the next verse. (7)
O praiseworthy one, among the actions possible for us with our limited powers, by which action can it be (achieved)? Please instruct what is to be done. Having done which, when that is done. Viṣvak means in all directions. Amutra means in the next world. (8)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Sahasra means innumerable manifestations, śīrṣṇaḥ means of the foremost, i.e. of Śrī Kṛṣṇa. To remove Vidura's doubt, (it means) Śrī Kṛṣṇa became thousand-headed in Vidura's house. It should be understood from the Mahābhārata that after eating there, He slept with His feet in Vidura's lap. The meaning is: To show extreme affection, He extended His feet on his lap. The sage Maitreya. (5)
This refers to the following words. (6)
Because He is the creator of birth and sustenance. (7)
The word "my" is understood. Gati means the form of heaven etc. The meaning is that by not doing so, a son incurs blame in this world and hell etc. in the next. Hence it is said: "A mortal cannot repay his parents in a hundred years, by whom the body capable of all purposes was generated and nourished." Śrī Kṛṣṇa and Balarāma will say this in the Tenth Canto. (8)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Sahasraśīrṣā Śrīkṛṣṇa: It is well-known in the Mahābhārata that after eating in Vidura's house, He became thousand-headed and slept with His feet placed on his lap. Upadhīyete means "are extended". (5-6)
Tvam eka iti is a pair of verses. Ataḥ means "because of being the creator of birth" etc. (7)
Gatiḥ means attainment of the Supreme Lord. (8)
Śrīmad Vīrarāghava Vyākhyā
Śuka says that the sage spoke thus after hearing Vidura's question. Iti: In this manner, speaking, questioning, humble, endowed with modesty etc., to Vidura who is the foot-rest (caraṇopadhāna) of the thousand-headed Supreme Person, as per the Vedic text "The Puruṣa has a thousand heads", meaning the Lord placed His feet on Vidura's head as he is dear to the Lord. The sage Maitreya spoke to such a Vidura, being prompted in the narration of the Lord's glories, and thus with his body hair standing on end. (5)
He describes the manner of address: When this Manu Svāyambhuva was born along with his wife Śatarūpā, this Manu, bowing humbly with folded hands, spoke to this Brahmā who holds the Vedas in his womb. (6)
Tvam: You alone are the father of all beings, the creator of birth and giver of sustenance. Therefore, even though there is no need of anything else, please instruct by what action our service to you should be performed. (7)
Tat: O praiseworthy one! Among the actions related to your own powers, by which action would service to you be accomplished - this is the connection. The meaning is: Please tell what should be done! By doing which action would there be fame everywhere in this world and attainment in the next world. (8)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Śrī Śuka tells Parīkṣit the manner of Vidura's question. Sūta tells Śaunaka and others. Iti bruvāṇam: The connection is: (Maitreya) spoke to Vidura, who is the foot-rest of the thousand-headed Hari, being prompted in the narration of the Lord's glories. (5)
To indicate there was no digression to other topics after the conversation, he says Yad. Praṇata is said to show the bowing was not hypocritical. (6)
To show this speech was neither confidential nor in code, as that would be irrelevant and impossible, but rather in a state of samādhi, he says Tvam eka. The meaning is: As you are the creator of birth, giver of sustenance, and father, what action should be done by those under your care to render service? The word api hints at sin in not doing one's duty. (7)
Tat: He says that service should be performed. Karmasu: Among one's own regular and occasional duties. He specifies that action: Yat kṛtvā: By doing which there would be fame everywhere in this world and attainment of happiness in the next world - this is to be supplied. (8)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Caraṇopadhānam refers to the foot-rest of Śrī Kṛṣṇa who has thousands, i.e. innumerable, excellent forms, as is well-known from the Mahābhārata incident of the Lord dining at his house. Śīrṣas: The venerable Pāṇini states "śīrṣaś chandasi". (5-7)
In yat kṛtvā, sthitasya (for one situated) is to be supplied. (8)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Sahasraśīrṣā: To remove Vidura's doubt, Kṛṣṇa assumed a thousand-headed form at his house. His feet as a pillow is well-known from the Mahābhārata incident of the Lord sleeping with His feet on Vidura's lap while dining at his house. Praṇīyamānaḥ means prompted by him. (5-6)
O praiseworthy one! Among the actions possible for us related to your powers, by which action would service to you be accomplished - please command. Yat kṛtvā - "for me who is situated" is to be supplied. (7-8)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Praṇīyamānaḥ: Being prompted by Vidura, the sage spoke to Vidura, on whose lap the Lord places His feet out of great affection, he being the foot-rest of the thousand-headed Kṛṣṇa. (5-6)
The connection of both is: What action among those possible for us, your progeny, related to your powers, should be done to render service to you - please tell. (7-8)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having found a listener intent on the Lord's pastimes, Maitreya was pleased and says: Iti bruvāṇam. Viduram indicates he is the object of the Lord's instructions. Vinītam shows he was inclined to speak on his own. Sahasraśīrṣṇaścaraṇopadhānam shows the importance of following the Lord's instructions as per scripture. Just as there are qualities that make one fit to be the Lord's foot-rest, so is Vidura. Kṛṣṇa is directly the Supreme Lord, hence called thousand-headed, and Vidura is His foot-rest. When the Lord extends His feet, He does so on Vidura's lap. Thus knowing the necessity of narrating the Lord's glories due to the presence of the three essential qualities in Vidura, he became thrilled with body hair erect. As he was excellently guided in the Lord's narrative, being a sage by nature, he spoke everything with reasoning. The opposite divine character is that Maitreya becomes an ever-greater devotee by Vidura's association. Just as knowledge transfers from him, so does Vidura's devotion to others. Hence his hair stood erect. (5)
To show he will create through prayer to Brahmā, he mentions Brahmā: Yad. With his wife indicates he had the unproscribed means for procreation. Manu indicates he was naturally devoted to dharma. Svāyambhuva shows he was not otherwise incomplete, being born only for creation. Prāñjali and praṇata show he bowed mentally and verbally to make his request. Reverence with body, speech and mind is indicated. Idaṁ refers to what follows. Vedagarbham shows the creator's knowledge. (6)
Vijñāpana says. With two verses beginning with "tvam eka". There are two duties of a son: first, serving the father, and second, following his orders. Both are doubtful here. Therefore, he first asks - Although you don't need our service, as you alone create and sustain all beings in every way. So what service can we, who are created by you and sustained by you, offer to you? Still, for our own satisfaction, we should perform service to our father. And service is that which brings happiness and satisfaction to the one being served. We don't know what that is, hence the question. There are three reasons for independence - being the birth-giver of all beings, sustainer of all beings, and being a self-sufficient hero. Among these, being a self-sufficient hero is the cause of birth etc., so he first says "tvam eka". You alone are capable everywhere, what need for service? Moreover, you alone are the creator and producer of all beings. Vṛtti means livelihood, he who gives that is vṛttida, hence no need for service. Moreover, you are the father of all beings. This indicates affection, which is an obstacle to service. Even if there is no purpose and there is an obstacle, how can we, your children, serve you for the upliftment of beings? Please tell us - this is the intended meaning. (7)
Moreover, we should follow orders, but only where we have the ability, so he says "tad vidhehi". If service and duties are clear, how can there be ignorance? To this he says "namas tubhyam". This much we know about duties and service, that you are to be saluted. Beyond bowing down is impossible and purposeless, yet if it is known to be purposeful, or if it becomes possible, it should be told - with this intention he says "karmasu". Praise is also impossible for one who is praised by all. He says this by addressing him as "īḍya" (praiseworthy). In one's own capabilities. In those where one has ability, meaning in what is possible for oneself. Even there, that which generates dharma, or that which doesn't generate infamy, meaning not opposed to worldly and Vedic norms. "Viṣvag yaśa" means such that it doesn't generate infamy even in one place, like performing prohibited acts in a particular place. "Amutra ca" means fame and progress in the next world too. (8)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
There is no Subodhini commentary in this section.
Śrī Giridhara-kṛtā Bāla Prabodhinī
In this way, the sage Maitreya spoke to Vidura who was asking in the manner described. He felt great joy in answering Vidura's questions, as stated in "prahṛṣṭaroma" (with hair standing on end). The reason for joy is given as "bhagavad" - because he was being led into a discussion about the Lord through these questions. He states the reason for Vidura's qualification to receive answers as "vinītam", meaning endowed with the qualities of a listener like humility etc. With the idea that the questions must be answered as Vidura is a devotee of the Lord and has been instructed by the Lord for this teaching, he qualifies him as "sahasra" - one on whose lap the feet of the thousand-headed Lord Krishna are placed, meaning one on whose lap Krishna mercifully extends his feet. (5)
He describes Maitreya's speech with "yad". When Svayambhuva Manu was born along with his wife Śatarūpā, he bowed down with folded hands to Brahmā who was born from the Vedas and spoke as follows. By "svāyambhuva" it is indicated that as a son it was appropriate for him to pray to his father. By "vedagarbha" it is indicated that even Brahmā was worthy of being prayed to. By "prāñjali" and "praṇata" his humility of body, speech and mind is indicated. (6)
He shows Manu's speech with "tvam". Since you alone are the father of all beings, the reason being - you are the creator and sustainer. Therefore, although you have no need of anything else, still how can we, your children, serve you? Please instruct us in this - this is the connection with the reply. (7)
Even there, if he were to order something impossible, there would be faults like disrespect and infamy, so he says "ātmaśaktiṣu" - among the actions possible for us, by which action can we serve you, please instruct us to do that. Indicating that our prayer must be fulfilled by you, he bows saying "namas tubhyam". Suggesting greatness as the reason, he addresses him as "īḍya" (praiseworthy). Even there, if he were to order something improper, there would be infamy, so he says "yad" - by doing which action, when that action is performed, fame would spread in all directions in this world. Even then, if he were to order something contrary to scripture, there would be a bad fate in the next world, so he says "amutra" - by doing which there would be a good fate even in the next world. (8)
Hindī Anuvāda
Śrī Śukadeva says - O King! Vidura was a devotee who had taken shelter of the feet of the thousand-headed Lord Hari. When he humbly inspired the discussion of the Lord's glories, every hair on the body of the sage Maitreya stood up in joy. He said - (5)
Śrī Maitreya said - When Svayambhuva Manu was born along with his wife Śatarūpā, he very humbly folded his hands and said to Śrī Brahmā - (6)
"O Lord! You alone are the father who gives birth to and provides livelihood for all beings. Still, what action can we, your children, perform to serve you? (7)
O worshipful one! We bow to you. Please order us to do some action within our capability, by which we can gain fame everywhere in this world and attain a good destination in the next world." (8)
SB 3.13.5-8
