Text 37: [Please tell me] whether the unconquerable Bhīma, who is like a cobra, has released his long-cherished anger upon the sinners? The field of battle could not tolerate even the wonderful playing of his club when he stepped on the path.
Text 38: [Please tell me] whether Arjuna, whose bow bears the name Gāṇḍīva and who is always famous amongst the chariot warriors for vanquishing his enemies, is doing well. He once satisfied Lord Śiva by covering him with arrows when Śiva came as an unidentified false hunter.
Text 39: Are the twin brothers who are protected by their brothers doing well? Just as the eye is always protected by the eyelid, they are protected by the sons of Pṛthā, who snatched back their rightful kingdom from the hands of their enemy Duryodhana, just as Garuḍa snatched nectar from the mouth of Indra, the thunderbolt carrier.
Text 40: O my lord, is Pṛthā still living? She lived only for the sake of her fatherless children; otherwise it was impossible for her to live without King Pāṇḍu, who was the greatest commander and who alone conquered the four directions simply with the help of a second bow.
Text 41: O gentle one, I simply lament for him [Dhṛtarāṣṭra] who rebelled against his brother after death. By him I was driven out of my own house, although I am his sincere well-wisher, because he accepted the line of action adopted by his own sons.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The long-lasting, many-sided poetry composed by one's own poet, which is full of diverse meanings and beautiful expressions, what is it or who is it? The mace-bearer's varied, diverse, charming behavior. || 37 ||
In the midst of the chariot warriors, the fame-drinking Kautivārī, where the self-possessed Kautivṛha (and English translation of this word) is elevated, from which his well-formed group of forest-dwellers is hidden by a secret covering. || 38 ||
It is said that Yama and Takullahadevī play together in this way. The mothers' sons and daughters suckle at their mothers' breasts and play. What cruelty! The two-tongued one's own nature, having seized my night, as if Garuḍa (and English translation of this word) were to seize the snake-jewel from the great ocean. Thus. If indeed Garuḍa were to carry off the snake-jewel, then it would be done. "Ākṣiṇīvī" means "from the ocean-going ships". || 39 ||
But what is the welfare of the son? Since without him, they do not desire to hold onto life, alas! While he lives, there is no fear for him. Because he who is not afraid does not fear, therefore there is no fear even for him. Then without such a one. He says thus. Which is desired. He protects. He whose second helper is Arjuna. || 40 ||
He says that the son alone lives in the body. O gentle one, I speak of that son as living, who is spoken of as fallen. There the reason: for the cruel brother who abandoned his son, who was terrified by that brother's behavior. Moreover, even while living, he treated his brother badly, thus he says. By whom I, the listener, was repeatedly made to hear about the burning of my own city. || 41 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
aghaṃ roṣam (anger) 'agho roṣe'pi kīrtitaḥ' as stated by Tīrtha. Why in deliberation extremely angry, excessively wrathful. || 37 ||
Glory-bearer due to conquering many chariot-warriors. If it is said that there are other conquerors of many chariot-warriors like Aśvatthāmā, then it is stated - yadve. The meaning is that after conquering those chariot-warriors himself, he incites the conquest of the warrior-groups. || 38 ||
Suparṇāviveti (like two Suparṇas) expresses independence, that is the meaning. The idea is that there is brotherhood between them. To avoid the difficulty of supplying Garuḍa, it is said yadve. The duality in the example is in reference to the thing compared. It is an abhūtopamā (unreal simile) figure of speech. Although what is taken from the mouth is unfit to be taken as leftovers, it is like an object taken from a lion's mouth. The usage "from Vajrin's mouth" is in reference to common practice, but actually it is from near Indra. Or, Vajrin is the chief mouth where he is, that Vajrivaktra is the group of gods, from that. 'Vaktra means both face and chief' according to Dharaṇi. To resolve the question of how it was brought, the Indian story should be recalled here. Thus - Kadrū and Vinatā, these two daughters of Dakṣa were wives of Kaśyapa. Having conceived from Kaśyapa, they laid eggs. Kadrū first broke her eggs and nurtured her children. Kaśyapa told Vinatā that her eggs should not be broken before a thousand years. Although knowing this, seeing Kadrū's children, she broke one egg after five hundred years. From that, Aruṇa was born prematurely. As soon as he was born, he cursed his mother: "Because you broke my egg when I was not fully formed, you will become a slave." Moreover, "You should not break my brother's second egg before the time." It was done exactly so. After a thousand years, Garuḍa was born from the second egg, and he was very powerful. Once there was an argument between Kadrū and Vinatā - whether the tails of the Sun's horses were golden color or black color. Vinatā said golden color. Kadrū said black color. Hearing that, Kadrū said "If the tails of the Sun's horses are black, then you will become my slave. If they are golden, then I will become your slave." A bet was made between them. Again they said to each other that they should go there and see. At the time of going, Kadrū told her children, the serpents: "O sons, you should become like hairs, turn black, and cling to the tails of the Sun's horses. Otherwise you will all burn in fire. If you do not accept my order, I will not become Vinatā's slave." They did exactly so. Then flying there, they saw that they were indeed black. Then Vinatā became Kadrū's slave. Once Garuḍa, seeing his mother carrying the serpents and himself carrying the serpents along with his mother, tired, said "Mother, how did you become a slave?" She told the whole story to her son Garuḍa. Hearing that, he said "Mother, ask her yourself how my slavery can end." She asked exactly so. She said "If your son Garuḍa brings nectar from heaven for my sons, then your slavery will end, otherwise not." Hearing that, she told Garuḍa. He went to heaven, defeated Indra and others, and brought the pot of nectar. Indra asked Garuḍa "Why are you taking the gods' nectar to the mortal world?" He said "For the serpents." Then Indra said "They are cruel by nature. By drinking the nectar, they will all become fearless and destroy the world. This should not be given to them." Then Garuḍa said "I must take the nectar there, but I am not insisting on giving it to them. I am insisting only on removing my mother's slavery. So you should somehow bring it back from there." Saying this, he took the pot of nectar and told Kadrū "I have brought this pot of nectar. My mother's slavery is over." She said three times "It is over." Then Indra, seeing the serpents about to drink the nectar, became a Brahmin and said "This should not be drunk without bathing and giving charity, etc." Hearing that, they went to bathe. Indra took the pot of nectar and went to heaven. All this is well-known in the Mahābhārata. || 39 ||
Here an objection is raised - na ca. Even so, without enjoyment, for the sake of duty, for the protection of the young Yudhiṣṭhira and others, if Yudhiṣṭhira and others had not existed, then she would have died, that is the meaning. By such a Pāṇḍu, that very such-ness itself. Mounted on a chariot is adhirathaḥ. "The second, the wife's, in both completions, in the three" according to Medinī. "The second is the helper" according to another lexicon. Kakubhaḥ means directions. "Directions are kakubhaḥ, kāṣṭhāḥ" according to Amara. || 40 ||
I do not grieve for Dhṛtarāṣṭra, I grieve for his downfall. Or, I do not grieve for Pāṇḍu because he deserves a good destiny. I grieve for Dhṛtarāṣṭra because of the opposite, that is said - saumye. What is that grieving, why? There, not only did he harm his merely dead brother by the downfall, but he also harmed me who am alive, that is said - kiṃ ca. By which Dhṛtarāṣṭra. In older manuscripts the reading is 'kuputrān'. Devoted, one who does favors without expecting reciprocation from friends, for the brother. "For anger, hatred, envy, jealousy, etc., the one towards whom there is anger" - because of being the recipient, it is in the dative case. || 41 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
He asks about the Kurus, specifically the Pandavas and others, due to the fear of misfortune, as their visibility is impossible after the disappearance of Sri Bhagavan. In inquiring about their well-being, suspecting the irrelevance of mentioning Duryodhana's distress, he states the intended meaning as "in this way". Thus, the meaning is "for this very reason", as stated. || 37 ||
Agha (and in parentheses: sin) born of anger, synonymous with attachment, is vyasana (and in parentheses: vice). Amara says "agha is among misery and vice". Due to the indecisiveness of the Bhima-Duryodhana battle, it is said by inference that "whose entrails". || 38 ||
Due to the subsequent appearance of the genitive of determination after the previous meaning, to express the excellence of qualities characterized by being the light of the family, it is said "or which" to avoid difficulty in comprehension. There is no dative case for their fame in relation to those chariot warriors, as there is no destruction of ownership. || 39 ||
If "like Garuda" is understood in the previous meaning, it is unpleasant, so by saying "or which" meaning "if", an impossible simile is suggested. || 40 ||
By such a great hero, "for the sake of the young" means living for their sake alone, in their well-being lies her well-being too, this is the implied meaning of "say just that". || 41 ||
Śrīmad Vīrarāghava Vyākhyā
Thus, after inquiring about the well-being of the Yādavas, he now asks about the Pāṇḍavas with "Api". Is Dharma (dharma) (righteousness), Yudhiṣṭhira, along with his own two arms, Vijaya and Acyuta, namely Arjuna and Krishna, protecting the bridge of dharma, the boundaries of varṇāśrama and others, in accordance with dharma, not conflicting with Vedas and śāstras? In whose assembly, Yudhiṣṭhira's assembly, where Vijaya, Arjuna, performs service, due to which the wealth of empire tormented Duryodhana, meaning he was tormented by the thought that whomever Vijaya serves, the wealth of empire follows. || 37 || Did Bhīma, who is capable of bearing the unbearable, release his anger towards those who have committed offenses, their offense being extremely long-lasting, accumulated over a long time? Or did he not abandon his anger? This is the meaning. How was Bhīma? One whose intricate movements with the mace, meaning one who wields the mace in intricate ways, the battlefield could not bear his footsteps and mace strikes. || 38 || * * "Kaccid" - Among the leaders of the chariot warriors, the bearer of fame, whose enemies have ceased, that Gāṇḍīva-wielding archer, is he well? The one whose mass of arrows concealed Maya-Kirāta (māyā-kirāta) (illusory hunter), Giriśa (Rudra) disguised as a hunter through illusion, and pleased him. || 39 || * * He asks about Nakula and Sahadeva with "Ekena yamāv". Protected by the Pārthas - Yudhiṣṭhira, Bhīma, and Arjuna - like eyes by eyelashes (the non-application of pragṛhya is archaic), the sons of Pṛthā (Kuntī), the twins who emerged simultaneously, Nakula and Sahadeva, having obtained their inheritance from the enemy in battle, are they enjoying? Or, as an example of obtaining inheritance from others: like two Garuḍas would bring amṛta from Vajri's (Indra's) mouth. This is an unprecedented simile. || 40 || Om. Why should I ask about Pṛthā's well-being, as her mere survival without Pāṇḍu is a wonder, thus he says "Aho". Even without that famous best of royal sages, Pāṇḍu, for the sake of her children, for nourishing her children, Pṛthā (Kuntī) endures - "Aho" expresses wonder. That Pāṇḍu, a lone hero, a hero without assistance, with only his bow as his companion, thus a great warrior, who conquered the four directions - it is indeed a wonder that Pṛthā lives without such a Pāṇḍu. || 41 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Dharma means the son of Dharma. The construction is: "Does he, with his own two arms Vijaya and Acyuta, protect the bridge of dharma according to dharma, not transgressing the dharma śāstra?" In whose assembly, Yudhiṣṭhira's, there is service through world conquest, and service from Vijaya (Arjuna), and service from Vijaya (Hari) - thus, or considering the possibility of others besides the glorious one transgressing the bridge of dharma, hence the question if he has that. Therefore, "Dharma" is used primarily. || 37 || * * Did Bhīma release his anger towards those who have committed offenses, like Duryodhana and others? Or is he staying, having abandoned the notion of their offense? The reason for the question is stated as "very angry". His prowess is described with "Yasya". The cause for the foot-fall is stated with "Mārgam". || 38 || * Yaśodhāḥ means one who bestows fame on the leaders of chariot warriors. "Whose mass of arrows" means by whose cage of arrows, hidden, Maya-Kirāta means one who has taken the guise of Śambara by his own will. || 39 || * * Like eyes covered by eyelashes, protected by the Pārthas, Mādrī's sons, the twins, like the two Garuḍas from the mouth of Vajrin (Indra), are they enjoying in battle, having taken their inheritance, namely their kingdom, from the mouths of their enemies? This is the construction. "Suparṇau" (two Garuḍas) is in dual form with respect to the example. || 40 || * * Even without that best of royal sages, the emperor Pāṇḍu, she endures - "supported by her sons" is implied. He shows how he was the best of royal sages with "Yastu". "Catasraḥ" means "catasṛḥ". || 41 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
I am the affliction born of anger. || According to Amara, aho (ah) means misfortune in afflictions. It is said by inference that whose entrails. || 37 || 38 || * * The doers of uddāya (taking away) are the Pārthas themselves, or thus they who are protected by the Pārthas, being cared for, enjoy themselves like two suparṇas (divine birds) with freedom of movement. || Having done what? Having taken away from the enemy their inheritance. As if from whom? As if from the mouth of vajrin (Indra), this is an unreal simile. In place of uddāya, there is another reading in Puṇyāraṇya as uddhṛtya (having lifted up). || 39 || * * He asks all of them simultaneously, including Kuntī, and laments. Aho (ah), meaning for the sake of those supreme virtuous children, is the meaning. Therefore, by their well-being, her well-being would also occur; this is the implied meaning. || 40 || * * Thus, I do not lament Pāṇḍu who is not living, as he is worthy of good fortune, but I lament Dhṛtarāṣṭra who, though living, is the opposite of that, says somya (gentle one). || 42 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Did he release or not the sin committed by himself against the Kurus who had done no wrong, like poison, the cause of death, which was pondered for a very long time? || 37 || * * Among the chariot warriors, yaśodhā (bearer of fame), the one whose enemies have perished, sits concealed by a group of rays. || 38 || * * The twins Nakula and Sahadeva, sons of Mādrī, as well as sons of Pṛthā, protected by the Pārthas like eyes protected by eyelashes - thus says Maṇīvādi. Having taken away their inheritance, the kingdom, in battle from the enemy Duryodhana, they enjoy. From whom? Having taken what? Like two suparṇas (divine birds) having taken away the inheritance, the nectar, from the mouth of vajrin (Indra). The doers of uddāya are either the Pārthas themselves or thus protected by the Pārthas, being cared for, they enjoy. Having done what? Having taken their inheritance from the enemy. As if from whom? As if from the mouth of vajrin (the thunderbolt-handed one), like two suparṇas (divine birds) - this is an unreal simile. || 39 || * * Aho (ah), it is surprising that in this inquiry about well-being, I also include Pṛthā, meaning please tell her well-being too. Why do you speak thus? To this he says: Even without her husband, the royal sage Pāṇḍu, she remained for the sake of the children, for the protection of Yudhiṣṭhira and other young ones. If Yudhiṣṭhira and others were not children, she would have died - this is the implication. That Pāṇḍu who was alone, without help, a hero whose only companion was his bow. || 40 || * * I do not ask about the well-being of the blind Dhṛtarāṣṭra, but I lament him falling downwards. O gentle Uddhava, he who even to his dead brother showed enmity through hostility to his sons, and to me, another living brother, has shown enmity - thus I am dismissed, even though I am of good conduct and wish well. || 41 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Thus, having asked about the well-being of the Yādavas, now he asks about the well-being of the Kurus with six verses beginning with api. That Dharma (Yudhiṣṭhira), by whose assembly's service to Vijaya (Arjuna) as the cause, Duryodhana was tormented by that prosperity, does he perhaps protect the bridge of dharma (righteousness), the boundary of dharma made by ancestors, with his two arms favorable like Vijaya and Acyuta (Arjuna and Kṛṣṇa), by means of dharma, the path spoken of in royal scriptures? || 38 || * * He whose mace's intricate path of movement the battlefield could not bear, that Bhīma, wrathful like a snake, did he perhaps release the long-contemplated sin to be done by himself against the evil-doers like Duryodhana who had committed offenses such as poisoning? || 38 || * * By illusion, the play of self-protection, appearing as a Kirāta (mountain dweller), thus recognized by Arjuna as "This is Śiva," Giriśa (Lord of the Mountain), who was pleased, covered by whose multitude of arrows, sits among the chariot warriors as yaśodhā (bearer of fame), with enemies subdued. || 39 || * * The twins, sons of Mādrī, being protected by Pṛthā are also her sons, protected by the Pārthas like eyes by eyelashes - there is a compound due to belonging to the maṇivādi group - having taken away their inheritance, their own share, from the enemy, do they perhaps enjoy? There is a simile for taking away one's inheritance from the enemy: like two suparṇas (divine birds) from the mouth of vajrin (Indra) - if two Garuḍas were to bring amṛta (nectar) from Indra's mouth, it would be like that - this is a simile of an unreal situation. || 40 || * * What well-being should I ask about Pṛthā? Her living even without a husband is surprising, he says with aho (ah). He who was a sole hero, without help, whose only companion was his bow, who conquered the four directions, even without such a Pāṇḍu, Pṛthā lives - aho, it is surprising - for the sake of the children, under the pretext of protecting the sons. || 41 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Bhīma is asked "kiṃ veti". The question is whether Bhīma, who is impatient with those who have committed offenses, is of evil mind. Or whether he is impatient with evil-mindedness. Aghamati (evil-minded) means pāpamati (sinful-minded) or māraka (killer). With aghamatya means with the intention to kill. Aghaparādha (evil offense) is in the form of punishment, or Bhīma is very impatient. An example of extreme impatience. Dīrghatama (longest) means long-contemplated or concerning the lineage of sons, etc. By this, was the vow fulfilled by Bhīma or not, or were they killed by Arjuna? This is the question. He says "yasya" to indicate that nothing is impossible for him. Even the harsh battlefield could not withstand the foot-fall of Bhīma, unable to bear it. Aṅghri (foot) pāta (fall) means jumping and falling. He describes its occasion - "mārga gadāyācarata iti". Moving to perform various training methods with the mace. In mace fighting, there are methods like jumping, etc.
He asks Arjuna "kaccid iti". Rathayūthapānāṃ yaśodhā means the bearer of fame. If read as yaśode, it means he removes the fame of all. There is ability in that. Gāṇḍīvadhanva (wielder of the Gāṇḍīva bow) iti. Yaśodhāḥ means fame-bearer. He himself bears the fame of all by killing them, or among them. This indicates ability from himself and others. Gāṇḍīvadhanva iti because he has enemies in all three worlds. The question is whether he has become free of enemies or not. He describes the ability - alakṣita (unnoticed) iti for battle-related purpose. Māyākirāta (illusory hunter), hence unnoticed. Hence covered by a multitude of arrows. For one with such ability, there is no reason for delay in victory, except for the absence of opponents. Hence the doubt, have all opponents been encountered or not? || 38 ||
He asks the twins - "yamāv iti". Although there is no doubt about respecting mother and brother and defeating enemies, he asks whether there is self-enjoyment or not. Though sons of Mādrī, they are Pṛthā's sons due to being entrusted to her. Parāt uddāya means snatching away. Suparṇāv iva (like the two divine birds) is a simile with Garuḍa. Vajrivaktrād iti means able to snatch and carry away even the nectar being drunk, like the two Garuḍas. Parād is optional or Vedic. This indicates they bring wealth whether defeating the enemy or not. || 39 ||
He asks Kuntī - "aho iti". Pṛthā also dhiyate means prāṇān (life). Or, arbhaka ca artha ca arbhakārthe. The neuter gender is Vedic. Even without that excellent royal sage Pāṇḍu. Wealth and sons should be protected only with a husband, it's surprising to protect them even in his absence. He describes that ability - "yas tv ekavīra iti". Who doesn't need help even in defeating enemies. Vīra means he himself is the warrior. Adhiratha means superior to all like chariots. Catasraḥ kakubho vijigye means he conquered the four directions. The bow alone is the helper, otherwise victory would be achieved through mantras etc., which is not surprising. Hence it's said dhanurdvitīya iti. || 40 ||
Thus far, all the affection that was established in various people over time has been mentioned. Now he describes the hatred. First, Dhṛtarāṣṭra laments - "saumyānuśoca iti". The address saumya indicates friendship. In place of another, avaktavyaṃ means not to be spoken, he himself falling down laments. I also lament following him. The reason for lamentation - "adhaḥ patantam iti". The reason for falling - "bhrātre paretāya ca duduha iti". He wronged even while alive. Even after death, he wronged through enmity to his son. I, the living brother, was also wronged, he says - "niryāpita iti". But I did not wrong him, he says - "suhṛd iti". I was expelled from my own city. Even what was done through sons is one's own doing, as he himself followed the sons. Thus, due to wronging living and dead brothers, there is a downfall. Śoce iti means I still lament. Is there a reason for this or not is the question. Thus he lives in the house of those who wronged him. || 41 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "kiṃ veti", they say the word aghamati has its case ending dropped as per "supāṃ suluk", with the meaning - aghamatiḥ kim iti || 37 ||
In "aho iti", considering the irregular conjugation in dhriyate, they say - arthāt prāṇān iti || 40 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Did Bhīma release any punishment or anger, long contemplated by him, against the Kauravas who had committed offenses and transgressions, or not? He states the reason for giving punishment - he is intolerant and unable to bear it. With the intention of saying that nothing is impossible for him, he describes - whose. The meaning is: The battleground could not bear the footfall of him who was wielding the mace in various ways. || 37 ||
Is Arjuna, the wielder of the Gāṇḍīva bow, staying well, having defeated his enemies? With the intention of saying that he has the ability to destroy enemies, he describes - yaśodhā (bearer of fame) among the leaders of chariot warriors, meaning the fame-holder among the chariot leaders of both his own and enemy's armies, or the one who brings fame to the chariot leaders of his own army by destroying the enemy's army. What need to speak of his ability to conquer humans, when even the Lord was astonished by him in battle - with this intention he says - unnoticed. Rudra was pleased, being enveloped by the mass of arrows of that Arjuna. || 38 ||
Are the twins Nakula and Sahadeva, who though born to Mādrī were given to Pṛthā, protected by the Pārthas (sons of Pṛthā) - Yudhiṣṭhira, Bhīma and Arjuna - like eyes protected by eyelashes, happily enjoying after defeating the enemy in battle and recovering their inheritance from the enemy? He gives an example for recovering inheritance from the enemy - like two suparṇas (divine birds). As two Garuḍas would bring amṛta (nectar of immortality) from Indra's mouth, similarly. The sandhi in akṣiṇīva is Vedic. The vat sandhi should be understood as belonging to the maṇīvādi group. || 39 ||
Why should I ask about Pṛthā's well-being, as her surviving without Pāṇḍu itself is a wonder - he says this with "Aho" (Ah!). That Pṛthā (Kuntī) survives even without that famous great chariot-warrior, the best among royal sages, Pāṇḍu, for the sake of raising her young children - ah, what a wonder! He clarifies what was said - who as a great chariot-warrior, a lone hero, with only his bow as a companion, conquered the four directions. || 40 ||
O gentle one of pleasant appearance, I grieve for that Dhṛtarāṣṭra who betrayed his deceased brother Pāṇḍu by mistreating his sons, and who, being completely subservient to his own sons like Duryodhana, expelled me - his well-wishing advisor and brother - from his own city while I was still alive, and is now falling into hell due to his misdeeds. || 41 ||
Hindī Anuvāda
Have the extremely intolerant Bhimasena, who is like a serpent, abandoned his long-lasting anger towards offenders? When they used to change various tactics in mace fighting, the earth would start trembling from the thudding of their feet. || 37 ||
Is Arjuna, the wielder of the Gāṇḍīva (Gandiva bow), who increases the good reputation of charioteers and group leaders, pleased? The one whose network of arrows pleased Lord Śaṅkara (Shankara) who was disguised as a Kirāta (hunter) and thus unrecognizable to anyone. Now all his enemies must have been pacified? || 38 ||
Are Nakula and Sahadeva, the twin sons of Madri, whom Kunti's sons like Yudhishthira always take care of just as eyelids protect the eyes, and who were raised by Kunti herself, doing well? They snatched their kingdom from the enemy in battle, just as two Garuḍas (divine eagles) would extract nectar from Indra's mouth. || 39 ||
Alas! Poor Kunti, though almost dead from separation from the best of royal sages, Pandu, is still holding onto life only for these children. The great King Pandu, best among charioteers, was such an incomparable hero that he conquered all four directions alone with just one bow. || 40 ||
Gentle Uddhava! I repeatedly grieve for that Dhritarashtra who is heading towards downfall, who betrayed his deceased brother Pandu in the form of the Pandavas, and who, agreeing with his sons, even had me, his well-wisher, expelled from the city. || 41 ||
SB 3.1.37-41
SB 3.1.32-36
Text 32: Please tell me whether Akrūra, the son of Śvaphalka, is doing well. He is a faultless soul surrendered unto the Personality of Godhead. He once lost his mental equilibrium due to his ecstasy of transcendental love and fell down on the dust of a road which was marked with the footprints of Lord Kṛṣṇa.
Text 33: As the Vedas are the reservoir of sacrificial purposes, so the daughter of King Devaka-bhoja conceived the Supreme Personality of Godhead in her womb, as did the mother of the demigods. Is she [Devakī] doing well?
Text 34: May I inquire whether Aniruddha is doing well? He is the fulfiller of all the desires of the pure devotees and has been considered from yore to be the cause of the Ṛg Veda, the creator of the mind and the fourth plenary expansion of Viṣṇu.
Text 35: O sober one, others, such as Hṛdīka, Cārudeṣṇa, Gada and the son of Satyabhāmā, who accept Lord Śrī Kṛṣṇa as the soul of the self and thus follow His path without deviation — are they well?
Text 36: Also let me inquire whether Mahārāja Yudhiṣṭhira is now maintaining the kingdom according to religious principles and with respect for the path of religion. Formerly Duryodhana was burning with envy because Yudhiṣṭhira was being protected by the arms of Kṛṣṇa and Arjuna as if they were his own arms.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Akrūra, the son of Vṛṣni, was wise and learned, therefore he surrendered to and followed the Lord, and thus became free from sin. He who showed signs of devotion by rolling on the ground. His composure was shattered by love. He is well and safe. || 32 ||
The daughters of Bhoja named Devaka. Is Viṣṇu, the son of Devakī, well, like the son of the divine mother Aditi? He upheld the threefold purpose in the form of sacrifice expansion, just as she bears it for illumination. || 33 ||
He fulfills the desires of the Sātvatas (devotees), hence he is Kāmadugha (wish-fulfilling). The reason for his divinity: The Vedas declare him to be the source of sound and scripture. Why? Because he is manomaya (made of mind), the instigator of the mind. Why is that? He is the fourth principle, the transcendent deity of the fourfold inner organ sattva. Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are respectively the presiding deities of the inner faculties of citta, ahaṅkāra, buddhi and manas. The mind is also known to be the source of sound, as stated: "Mind is the prior form, speech is the latter form." Also, "The other inner self is made of mind," followed by "Its head is indeed Yajur, its right wing is Ṛg, its left wing is Sāma," and so on in the scriptures. And in the Śikṣā: "The soul, having comprehended the meanings through intellect, engages the mind with the desire to speak. The mind stimulates the bodily fire, which propels the breath. The breath, moving in the chest, produces the best sound," and so on. || 34 ||
Do others also fare well who are properly devoted, following with single-minded devotion to the deity Śrī Kṛṣṇa as the self distinct from their own body, etc.? Also Hṛdīka and Sātyabhāmā's son, and Cārudeṣṇa, Gada, and others. || 35 ||
Now he asks about the Kurus in six verses. Is Dharma (Yudhiṣṭhira) protecting the bridge of dharma (righteous duty) through the path of dharma, with his own arms Vijaya and Acyuta (Arjuna and Kṛṣṇa) who are like his own arms? In whose assembly, due to Arjuna's service or continuous victories, such is his prosperity. || 36 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Therefore, only due to wisdom, only due to following the Lord. The state of being steadfast is steadfastness, in the dust of the path marked by Krishna's feet. || 32 ||
Bhoja, born in the Bhoja dynasty; Devaki's conception was occasional, while the Veda's retention of meaning is eternal. How can this be an example, if there is disparity? To this he says - If there is similarity in one part of the example and the exemplified, it is not a fault, as it is said "Even when there is no complete similarity". Just as Devaki, like the Vedas which only illuminate the meaning of sacrificial rituals but do not produce them, only manifested the Lord's form but did not produce it. She carried Him in her mind along with the air-filled womb, as it will be said in the 10th Canto "Like wood that delights the mind". It is not appropriate to accept the superficial meaning, since even His devotees do not have to stay in the womb, what to speak of Him. Therefore, in praise of the soul in the womb he will say "May this calamity with many openings not happen to me again, now that I have attained the feet of Vishnu". || 33 ||
He states evidence for the mind being the origin of speech in its being the activator - manaḥ (mind). The other śruti is clear in meaning so is not explained. Just as the śruti states the mind is the cause of speech, so it is. In śikṣā (phonetics), in Pāṇini's śikṣā etc. Here the word "etc." refers to: "The morning chant is joined with the gāyatrī meter in the throat. The midday chant is joined with the triṣṭubh meter in the middle. The evening chant is high-pitched, joined with the jagatī meter in the head. That air, rising up to the head and turning back, produces the sounds. Their division is fivefold." The meaning is: The soul, distinct from the body, senses, mind and intellect, having properly understood objects with the intellect, if words are to be uttered to convey meaning, then it employs the mind with the desire to speak. That mind united with the soul approaches the bodily fire. That bodily fire propels the air. In the chest it produces a deep sound joined with the morning chant. Its meter is gāyatrī. Moving in the throat it produces the middle pitch joined with the midday chant, following the triṣṭubh meter. Moving in the head it produces the high pitch joined with the third (evening) chant, following the jagatī meter. That air, rising upwards, unable to go higher due to being stopped by the skull, turns back and entering crookedly produces the sounds. Their division is fivefold as will be explained. || 34 ||
The distinctness of the soul from the body etc. is because the seer is different from the seen, due to being the controller. The intellect etc. are controlled instruments, like an axe, as per usage. Rituals for attaining heaven etc. are heard in śruti like "One desiring heaven should offer the Agnihotra". And heaven is not experienced by the body. So the soul is distinct from the body etc. "The tip of his heart becomes illuminated. By that illumination this soul does not depart through the eye, or through the head, or through other parts of the body." Thus the soul's departure shows it is distinct from the body. In the Chāndogya also: "Thus indeed this serene one, rising up from this body and reaching the supreme light, appears in its own form." Thus the soul being distinct from the body is stated many times. This was established in the 2nd Canto and will be established later also. || 35 ||
In response to "What?", since Yudhiṣṭhira's defeat by Karṇa etc. is also heard in the Mahābhārata, he says - Arjuna's. "Vijaya with the monkey banner" is also a name of Arjuna. This is the meaning. Oh, he who has Nara and Nārāyaṇa directly as his servants, who could have greater power than him? This is the sense. Or it means by the service to Arjuna done by other kings. || 36 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The secret truth, the destiny, is the unmanifest effulgent abode of Dvārakā, therefore difficult to attain even for renunciants who know Brahman. || 32 ||
Therefore due to being wise, therefore only due to being surrendered. Even though there are other relationships, by glorifying through the Vraja relationship, its specialness is revealed. || 33 ||
"Like the divine mother" is an example in terms of protecting and empowering the devas, not in terms of superiority, since Krishna is said to be the Supreme Lord Himself. "With her own womb" is a mundane expression, since such usage about the mother is relishable, so it is appropriate. But in reality it was only with the mind, as per the statement in the 10th Canto context "Like wood that delights the mind". This should be understood as preeminent due to being stated in context. Therefore in the example it is explained as illuminating. For the meaning of sacrificial rituals is revealed by sound, not produced by it, since rituals are not produced by sound. The optative etc. are indicators of injunction, not producers, so this is the intended sense. || 34 ||
"The mind is the prior form" - seeing this, due to mind being primary in Sāṅkhya, and the organ of speech being primary for the manifest form of sound, the meaning of the śruti is that sound has mind as its prior form and speech as its latter form. Thus another, different from the vital sheath, internal, pervading that, the mind along with the sense organs, is the mental self. Of that mental self, in phonetics: The soul, the individual, having properly understood objects with the intellect, with the desire to speak, employs the mind to speak those objects, i.e. unites them in the prior mental form. The mind as agent, situated in the body, turns outward through speech etc. Having impelled the fire which is the presiding deity of speech, it propels the air which is the cause of manifest speech. It produces the collection of sounds characterized by deep tones like a etc. || 35 ||
Pervaded with exclusive devotional mood, pure servitude. || ||
Attendants like Dāruka etc., they also; those who have the mood of pure guru-hood like Satyabhāma's sons etc.; there Hṛdīka is a special associate; they also is the meaning. || 36 ||
Śrīmad Vīrarāghava Vyākhyā
Sātyaki is asked about his well-being. Is Yuyudhāna Sātyaki, who received the secret of archery from Phālguna (Arjuna), doing well? He who easily attained the state of Adhokṣaja (Kṛṣṇa), which is difficult even for ascetics to reach, through service to Adhokṣaja (Kṛṣṇa) alone. || 32 ||
Akrūra is asked: Is the wise Śvaphalkāputra (son of Śvaphalka) Akrūra, who knows the truth and is thus sinless, who has taken refuge in the Lord, doing well? He who, out of love, rolled in the dust of the path marked by Kṛṣṇa's feet, his composure shattered by the intensity of his devotion to the path shown by Kṛṣṇa's footprints. || 33 ||
Devakī is asked: Is Devakī, the mother of the Lord, whose son is Viṣṇu (Kṛṣṇa), doing well like the divine mother Aditi? Devakī, who carried the Lord in her womb, just as the three Vedas carry the meaning of sacrifice for illumination. || 34 ||
Aniruddha is asked: Is the Lord Aniruddha, who fulfills all desires of you devotees, doing well? Aniruddha, whom the scriptures of verbal origin describe as the fourth principle of sattva (goodness), perceivable only by a mind purified through yoga, beyond worldly means of knowledge. || 35 ||
The well-being of all remaining Yādavas is asked about at once: O gentle one, are all those like Hṛdīka, who follow the Lord as their soul's deity with unwavering devotion, faring well? || 36 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Yuyudhāna Sātyaki [received] from Phālguna (Arjuna) - this indicates the reason for asking about his superior knowledge of archery and his being most dear to the Lord. This should be understood similarly in the following verses as well. || 32 ||
Anāmīva (sinless) Śvaphalkāputra (son of Śvaphalka) Akrūra, whose pride in the form of dust-covering was destroyed by devotional love. || 33 ||
Viṣṇu is the son and offspring of Devakī. Devakabhoja is Devaka by name and Bhoja by lineage. His daughter Devakī is like the divine mother Aditi, having Viṣṇu as her offspring. Sacrifice is Viṣṇu, vitāna (altar) is his glory. The occasional bearing of Viṣṇu in Devakī's womb is compared to the eternal bearing of meaning by the three Vedas. How can this be an apt comparison? It is said that partial similarity in analogies is sufficient due to its well-known nature. || 34 ||
The meaning is: Is Lord Aniruddha doing well? It explains the meaning of Aniruddha's name: He who for the devotees not only restrains desires but also grants their wishes, hence Aniruddha. His Vedic nature is indicated by the use of the Vedic word kāmadugha (wish-fulfilling). It clearly states his scriptural basis: "He whose origin is the word (Veda)" refers to statements like "O mind, lead us to auspicious Viṣṇu." He is called manomaya (consisting of mind) because he expands the mind in all activities. How can he be referred to by 'mind' when mind appears as the object in "Lead our mind to the auspicious"? True, but then Aniruddha himself would be that [mind]. If so, how can he be denoted by the word 'mind'? To this it says: The scriptures describe Aniruddha as the fourth principle beyond sattva (mind, intellect, ego). "O Aniruddha, lord of the senses, dark as a blue lotus, gradually realized by yogis" - thus he is addressed as the lord of mind, asked to grant us resolve, knowledge, and auspiciousness. His wish-fulfilling nature and other greatness, improbable in others, is justified in him as he is described as the fourth form of the four-formed Hari, full of strength and knowledge. || 35 ||
The inquiry about the well-being of the mentioned and unmentioned is extended by saying "apisvid". || 36 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Akrūra, who is always extremely devoted, but whose amazement at Kṛṣṇa is inappropriate due to the uniqueness of time and place, etc. || 32 || * * Like the mother of the gods, the example is due to the absence of others. || 33 || * * Similarly, he states evidence for Aniruddha's direct quadruple form with "apisvid". The origin of sound, the Vedas manifested by breath, as per the śruti: "Thus, O dear one, this is the breath of this great being, which is the Ṛg Veda, etc." Mind-made, to be worshipped in the mind like Vāsudeva. Sattva, the pure sattva-natured Lord in the form of Śrī Vāsudeva etc., there the fourth form. Therefore, in the battle with Bāṇa etc., the binding imitation etc. is just a play of self-will, like Śrī Rāmacandra etc. These are his glorious names in the Pādma-bṛhat-sahasranāma: Aniruddha, Bṛhadbrahma, Pradyumna, Viśvamohana, Caturātmā, Caturvarṇa-caturyuga-vidhāyaka, Caturbhedaiva-viśvātmā, Sarvotkriṣṭāṃśaka, Vibhu, Āśrayātmā. Thus, being the great Aniruddha in Śrī Kṛṣṇa's emanation, this specific manifestation should be known as Puruṣa, the abode of the dissolution ocean etc. Therefore, it is said that "the Lord assumed the Puruṣa form in non-difference", etc. The other three states of Saṅkarṣaṇa etc. manifest Puruṣa through the original Saṅkarṣaṇa etc. alone, thus it is stated in non-difference in the Viṣṇudharmottara as well. Here is Śrī Vajra's question: "Who is that one seen repeatedly at the end of each kalpa in child form, by whom you know? I am curious about this." Śrī Mārkaṇḍeya's reply: "Again and again I have seen that God, the Lord of the universe. At the end of the kalpa, I did not recognize Him, being deluded. After the end of the kalpa, I know that God Aniruddha, your father, the Lord of the universe, from the great-grandfather." In the Bhīṣma Parva, in Bhīṣma's instruction to Duryodhana about the beginning of Śrī Kṛṣṇa's incarnation, this is the statement of Brahmā who came to Gandhamādana, seeing and praising His manifestation in his mind: "Having created the god Saṅkarṣaṇa, You yourself created Kṛṣṇa-hood by Yourself. And Pradyumna, born from Yourself. From Pradyumna, Aniruddha, whom they know as the imperishable Viṣṇu. Aniruddha created me, Brahmā, the sustainer of the worlds. I am made of Vāsudeva, created by You alone." Therefore, earlier also in "jagṛhe", Śrī Kṛṣṇa's inclusion in Aniruddha's incarnation was not explained. Hence, there is a special mention in the Kṛṣṇa-sandarbha ||34|| The God of one's own self, Śrī Kṛṣṇa ||35|| "Api svadorbhyām" etc., due to the impossibility of their manifestation after the disappearance of the Lord || 36 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Anamīva, sinless, son of Śvaphalka, Akrūra acted, rolled on the ground upon entering Nandagrāma. || 32 || * * Like the mother of gods, Aditi, whose offspring is Viṣṇu, the son of Devakī, daughter of Bhoja named Devaka. || 33 || Of the Sātvatas, special Yādavas or devotees. The origin of sound, the Vedas manifested by breath, as per the śruti: "Thus, O dear one, this is the breath of this great being, which is the Ṛg Veda" etc. Manomaya means the instigator of the mind, and the fourth principle of the pure sattva-formed quadruple manifestation. Therefore, in the battle with Bāṇa etc., the binding etc. is just an inconceivable play of self-will, like Śrī Rāmacandra etc. Here, evidence for his quadruple form is in the Viṣṇudharmottara, Vajra's question and Mārkaṇḍeya's answer: "Again and again I have seen that God, the Lord of the universe. At the end of the kalpa, I did not recognize Him, being deluded. After the end of the kalpa, I know that God Aniruddha, your father, the Lord of the universe, from the great-grandfather." In the Bhīṣma Parva, in Bhīṣma's instruction to Duryodhana about the beginning of Śrī Kṛṣṇa's incarnation, this is Brahmā's statement who came to Gandhamādana, seeing and praising His manifestation in his mind: "Having created the god Saṅkarṣaṇa, You yourself created Kṛṣṇa-hood by Yourself. And Pradyumna, born from Yourself. From Pradyumna, Aniruddha, whom they know as the imperishable Viṣṇu. Aniruddha created me, Brahmā, the sustainer of the worlds. I am made of Vāsudeva, created by You alone." || 34 || * * Those who properly follow their own self's embodied fortune, Śrī Kṛṣṇa. || 35 || Now he asks about the Kurus in six verses. Dharma (Yudhiṣṭhira), with Arjuna and Kṛṣṇa like his two arms, how is he maintaining the bridge of dharma with the prosperity of empire and continuation of complete victory? || 36 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Yuyudhāna is Sātyaki. || 32 || * Anamīva, sinless, acted, rolled on the ground. || 33 || * * Like Aditi, the mother of the gods, whose offspring is Viṣṇu (vāmanaḥ - the dwarf), is all well with Devakī, daughter of Bhoja Devaka? Devakī, who bore in her womb the God Vāsudeva, just as the three Vedas bear the form of sacrifice, illuminating its meaning. || 34 || * * Whom they call the origin of sound (śabdayonim), whose indicator is the Veda, thus the one known only through the Vedas. There, the adjective containing the reason is "satvatuarīyatattvam", meaning the fourth principle of sattva, the world-cause Vāsudeva. Or, among the sattvas, the fourth principle to be worshipped in the mind, in the order of abodes - mind, ego, intellect, mind - of Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha. Hence, manomaya means comprehensible by the pure mind. Therefore, Aniruddha, who fulfills the desires of you devotees, the Sātvatas, is he happy? || 35 || * Hṛdīka and the sons of Satyā (satyātmajāḥ), and the sons of Satyabhāmā, and Cārudeṣṇa, Gada and others, and those who properly follow with undivided devotion the God Kṛṣṇa, the desired portion of their own self's form, O gentle one, are they also faring well? || 36 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The supreme devotee asks - Is the wise one well? Hence he is called wise. Anamīva means free from disease. The question is asked to determine his fitness for Krishna's service. Śvaphalka's son is Akrūra. He is surrendered to the Lord (bhagavatprapanna). His devotion is famous in the world, as stated: "He who rolled in the dust of the road marked by Krishna's footprints." The dust of the road, though extremely impure, became superior to the Ganges because it was marked by Krishna's feet. He rolled there, considering it superior. "He acted without awareness" indicates lack of knowledge of worldly objects due to absorption in devotion. Even when awakened, he remained absorbed in devotion, as stated: "His composure was shattered by love." A composed person is capable of grasping everything. (32)
Since Hari obtained sonship through her devotion, he asks about that extremely devoted one: "Is Śivā well?" Bhoja is the name of the dynasty. Devaka himself is Bhoja. Suspecting the impossibility of sonship, an example is given - like Aditi, Vāmana's mother. Viṣṇu alone is her offspring. As the mother of the gods, all the gods manifested in her, so the Lord himself manifested. Sonship is merely by residing in the womb, not by birth. Hence it says: "Who indeed carried the god in her womb." The carrying was also for the sake of all worlds, as stated: "Like the Vedas." By stating it was merely residence in the womb, not birth, her greatness is indicated. By saying "meaning", it is indicated that he who already existed as the inner controller due to his inherent relationship, manifested. (33)
Praising the greatness of the Lord who entered Aniruddha, as the jīva lacks excellence, he glorifies: "Api." The Lord is Aniruddha. He fulfills all desires of the devotees (sātvatām). Aniruddha alone is the protector. He is the presiding deity of the mind. Hence they call him the source of speech. "Sma" indicates it is well-known. The śruti says: "Mind is the prior form, speech is the latter form." "He" expresses wonder - that such a one incarnated. Since he is mental, he is famous as the deity of mind. Hence he cannot be obstructed by anyone - thus Aniruddha. Moreover, he is the ultimate reality of the mind, which is the fourth part of the inner organ. This indicates his all-pervasiveness is also well-known in the world. (34)
Having asked about some specifically, he asks about all others in one: "Api svid anye ca." One's own self (nijātman) is consciousness, and the god of that also. Those like Hṛdīka who are solely devoted to him with undivided attention. Satyātmajāḥ are Satyabhāmā's sons. Cārudeṣṇa is Pradyumna's brother. Gada etc. are other brothers. The word "ādi" includes all. The question is whether their conduct is also proper. (35)
He asks about Yudhiṣṭhira's welfare: "Api svadorbhyām." The reason for accomplishing the impossible is: "vijayācyutābhyām." They are Nara-Nārāyaṇa, partial incarnations of Aniruddha, protectors of dharma. The king is dharma. The self is protected by the arms, hence it says "svadorbhyām." Vijaya is Arjuna. Acyuta is the Lord. Setu means the traditional boundaries. Dharmeṇa means according to prescribed methods. The question is whether he protects them. Since protection according to dharma is accomplished by being dharma, why ask again? Anticipating this doubt, he states the throne can lead to harm: "duryodhana." By the royal fortune characterized by a succession of victories. Vijaya is Arjuna - by following him, by service, and by imperial fortune, Duryodhana burned with envy in the assembly. But the king has two additional qualities, so his burning is even more likely. (36)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "kaccic chivam", it is stated. It is stated by the example of the three Vedas. (33) In "api svid āste", it is well-known in the world. Since the non-difference of the mind from the self is well-known in the world. (34) In "api svadorbhyām", two qualities. The two qualities are: the imperial fortune from performing the Rājasūya, and the service rendered by Arjuna. (36)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Anamīva means faultless. Śvaphalka's son is Akrūra. Is he well? The reason for his faultlessness is stated: "budha", meaning one who knows the truth. How is he wise? The reason is stated: "bhagavatprapanna". How is this known? To answer, it says "ya". Seeing the dust of the road marked by Krishna's feet, with intense love, his composure shattered, i.e. his cause of shame etc. departed, he rolled in the dust of the road marked by Krishna's feet. (32)
Is Devakī, daughter of Bhoja named Devaka, well? The construction is thus. Her well-being is necessary, hence he says "viṣṇuprajāyāḥ", meaning she whose offspring is Viṣṇu, i.e. Krishna. He gives an example: "iva devamātuḥ". Just as the mother of the gods, whose offspring is Viṣṇu in the form of Vāmana, is well, so also her. He explains with wonder how she is Viṣṇu's mother: "yā". "Vai" expresses wonder. Devakī who carried the Lord, the god, in her womb. Anticipating the fault of the Lord residing in a womb like an ordinary person, he gives an example to refute it: "trayī". Just as the three Vedas carry their meaning in the form of sacrifice, illuminating it, so also her. (33)
Is Aniruddha, who fulfills the desires of you devotees or Yādavas, well? Indicating the reason for his wish-fulfilling nature, he qualifies him: "bhagavān", meaning because he is full of all opulences. He proves his divinity: "yam". The Vedas declare Aniruddha to be the source of speech, i.e. scripture. He states the reason for being the source of speech: "manomayam", meaning the instigator of the mind. He gives the reason for that also: "sattvatuṛīyatattvam", meaning the fourth divine principle of the fourfold inner organ. The presiding deities of the inner organs citta, ahaṅkāra, buddhi and manas are respectively Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Indicating that being the source of speech through the mind is well-known in scripture, he says "sma". Thus the śruti: "Mind is the prior form, speech is the latter form." And: "The other inner self is made of mind" and then "Its head is the Yajur-veda, its right wing is the Ṛg-veda, its left wing is the Sāma-veda." And in the Śikṣā: "The self joining with the intellect desires to speak. The mind strikes the bodily fire. It impels the vital air. The vital air moving in the chest produces the low sound." (34)
He asks about the welfare of all the remaining Yādavas at once: "api". O gentle one, are the others like Hṛdīka who follow with undivided devotion their own self-god Krishna well? (35)
Thus, having inquired about the welfare of the Yādavas, he asks about the Pāṇḍavas in six verses. Is Dharma, the son of Dharma, Yudhiṣṭhira, along with Vijaya and Acyuta, Arjuna and Kṛṣṇa, who are like his own arms and under his control, still protecting the bridge, the boundaries of varṇāśrama (social orders and stages of life) and others, according to dharma, in line with the Vedas and śāstras? There is no doubt about his protection of these, but due to obstacles, it might sometimes be otherwise, hence he asks thus - "Duryodhana," he says. In whose, Yudhiṣṭhira's, assembly, Duryodhana was tormented by the imperial fortune, which was caused either by the succession of Vijaya's devotion or by Arjuna's service. || 36 ||
Hindī Anuvāda
Is the pure devotee of the Lord, the intelligent Akrūra, who has taken refuge in Him, also happy? He who, overwhelmed with love, began to roll in the dust of the path marked by Śrī Kṛṣṇa's footprints. || 32 ||
Is Devakī, the daughter of Bhoja dynasty's Devaka, doing well? She who, like the divine mother Aditi, is the mother of Lord Viṣṇu Himself. Just as the three Vedas contain the purpose of yajña (sacrifice) expansion in their mantras, similarly she had carried Lord Śrī Kṛṣṇa in her womb. || 33 ||
Is Lord Aniruddha, who fulfills the desires of devotees, also well? The scriptures and Vedas describe Him as the primordial cause and the fourth part of the fourfold inner faculties, the presiding deity of the mind. || 34 ||
O gentle-natured Uddhava! Are all those sons of the Lord - Hṛdīka, Cārudeṣṇa, the son of Satyabhāmā, Gada, and others who wholeheartedly follow their heart's Lord, Śrī Kṛṣṇa - also doing well? || 35 ||
Does King Yudhiṣṭhira righteously uphold the boundaries of dharma (righteousness) with the help of his two arms, Arjuna and Śrī Kṛṣṇa? Duryodhana had felt great envy upon seeing his royal splendor and power in the assembly hall built by the demon Maya. || 36 ||
SB 3.1.28-31
Text 28: O Uddhava, please tell me, How is Pradyumna, the commander in chief of the Yadus, who was Cupid in a former life? Rukmiṇī bore him as her son from Lord Kṛṣṇa, by the grace of brāhmaṇas whom she pleased.
Text 29: O my friend, [tell me] whether Ugrasena, the King of the Sātvatas, Vṛṣṇis, Bhojas and Dāśārhas, is now doing well. He went far away from his kingdom, leaving aside all hopes of his royal throne, but Lord Kṛṣṇa again installed him.
Text 30: O gentle one, does Sāmba fare well? He exactly resembles the son of the Personality of Godhead. In a previous birth he was born as Kārttikeya in the womb of the wife of Lord Śiva, and now he has been born in the womb of Jāmbavatī, the most enriched wife of Kṛṣṇa.
Text 31: O Uddhava, does Yuyudhāna fare well? He learned the intricacies of the military art from Arjuna and attained the transcendental destination which is very difficult to reach even for great renouncers.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The commander-in-chief became the lord of the chariot. In the beginning, in a previous birth, she obtained a son who was remembered as Kāma (desire). || 28 ||
The lord of the poor, Ugrasena, the thousand-eyed Śrīkṛṣṇa (and in parentheses: Sri Krishna), abandoning the desire for the royal throne and kingdom, stood at a distance out of fear for his life, that is the meaning. || 29 ||
O gentle one, Hari's son, similar to him, happily resides with Guha, Svāmikārttikeya (and in parentheses: Kartikeya), who in a previous birth was carried in Bhavānī's (and in parentheses: Parvati's) womb. || 30 ||
Yuyudhāna, Sātyaki (and in parentheses: Satyaki), resides in well-being. He who obtained the secret of the bow from Phālguna, Arjuna. His connection to Adhokṣaja (and in parentheses: Krishna). || 31 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The one who is worshipped by brahmins is shown in human form. Remembering. It should be known that Smara (kāma) entered him, otherwise his direct status as the fourth vyūha of the Lord would not be established. And this, due to the entry of Nārāyaṇa into Śrī Kṛṣṇa, is said to be Nārāyaṇa incarnated in Vasudeva's house, otherwise the statement 'Nārāyaṇāṃga narabhūjalāyanāt' would not be established. Similarly, the entry of Śeṣa, Vasu, Guha, etc., should be understood in Baladeva, Uddhava, Sāmba, etc. Due to the figurative expression of non-difference between the part and the whole. || 28 ||
This is the meaning. Out of fear that Kaṃsa would take his life, Kṛṣṇa, abandoning the desire for kingdom, anointed Ugrasena who was staying far away. Or, Śatapatra-netra (lotus-eyed one) himself, out of fear of a curse, abandoning even the direction of desire for the royal throne, anointed him. || 29 ||
He was held by Ambikā (Pārvatī), not born from her. Thus - When Śiva and Pārvatī were engaged in love-making, to prevent that, the fire sent by the gods took that semen, and finding it unbearable, gave it to Gaṅgā. She too, finding it likewise, threw it in a reed-bed. There he became a boy and cried. Then the wives of the sages, taking the form of Kṛttikās, gave him breast milk. He then became six-faced. This story was told to Umā by Nārada and others. Hearing this, she brought him and held him. This is well said. This story of him being held by Ambikā is elaborated in Śrī Bhārata and other texts. || 30 ||
For ascetics who are diligent in questioning, superior knowledge and being dear to the Lord are the reasons. This should be understood similarly in the following verses as well. || 31 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Even though the meaning of the word 'bhāma' as 'respectable' is not well-known in the first part, the reason is not stated due to unpleasantness, hence 'yadvā' (or). This worldly usage is only partial, not universal. In reality, according to the statement in the ninth canto "pauravī madirā ilā", being from Puru's lineage, and Vasudeva being the husband of a woman from Puru's lineage, and being Vidura's sister, Vāsudeva should be understood as the sister's husband. 'Arthān' means enjoyments of wealth, etc. || 28 ||
In the previous birth, it should be explained as "being Kāma in part". Since he is the original Pradyumna as part of Śrī Kṛṣṇa's fourfold expansion, being a mundane Smara (Kāma) is not consistent. If there's a desire for more details, it can be seen in Kṛṣṇa-sandarbha and Daśama-dīpikā-dīpana. || 28 ||
Due to the fear for life caused by Yayāti's curse. Here, the same agent for abandonment and anointment is not intended as it's not appropriate for the Lord to have fear for life. Therefore, it's said that this explanation is with supplied words, etc. || 30 ||
As before, 'gṛham' (house) should also be connected with the intention of non-difference between the part and the whole. According to the Lord's words "All these Yādavas are indeed my associates", this applies even more so here. Therefore, to indicate its rarity, it's said 'vratāḍhyā' (rich in vows). || 31 ||
Śrīmad Vīrarāghava Vyākhyā
Asking about Vasudeva's well-being: "Is Bhāma, our supreme friend of the Kurus, the blessed one or the respectable one, or the sister's husband (hence Devakī is Pāṇḍu's sister, as per worldly usage) - that famous Śauri (son of Śūra), Vasudeva - is he happy, O Uddhava? How is he? Śauri, the extremely generous one, along with pleasing the husbands of his sisters by giving them satisfying things, does he give desired objects like a father?" || 28 ||
Asking about Pradyumna: "Is the chief of the Yadu army, the hero Pradyumna, happy, O Uddhava? How is Pradyumna? In the previous birth, in the creation of Rukmiṇī worshipping the brahmins, etc., she obtained Pradyumna, who was Smara (Kāma), from Keśava." || 29 ||
Asking about Ugrasena: "Is that Ugrasena, the lord of the Sātvatas and others, happy? The lotus-eyed Lord himself, abandoning from afar the desire for the royal throne, anointed Ugrasena." || 30 ||
Asking about Sāmba: "O gentle one, is Sāmba, the foremost among charioteers, Hari's son, similar to Hari, doing well? Jāmbavatī, rich in vows, gave birth to Sāmba, who was Guha (Kārtikeya) in the previous birth, who was held (in the womb, it is to be supplied) by Ambikā (Pārvatī) in the previous birth." || 31 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Bhāma means respectable. Vadānya means generous. Varatarpaṇena means pleasing the husbands. || 28 ||
Yadūnāṃ varūthādhipatiḥ means the army chief. The statement "worshipped by brahmins" in the previous creation is meant to show that worldly women obtain their desires through the grace of brahmins, not for self-interest. || 29 ||
Sātvatānām adhipa means Ugrasena. Śatapatranetra means lotus-eyed. Nṛpāsanādhi means the anxiety that "I did not get the royal throne". Ādhi means mental distress, army, and self, according to [a reference]. || 30 ||
Sadṛkṣa means worthy of being a son. If the reading is 'dakṣa', it means one who performs many duties simultaneously without confusion, in proper order. Agre means in the previous birth. Ambikayā means by Pārvatī. Dhṛto means held (in the womb, it is to be supplied). || 31 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Remembering the vyūha form of Śrī Bhagavān. This has been explained in detail in Śrī Kṛṣṇa-sandarbha. [28] Nṛpāsanāśāṃ means abandoning the desire for the royal throne, and Śatapatranetra (lotus-eyed one) is indeed the doer of this. [29] Sāmba's similarity to Guha (Kārttikeya) is just like Pradyumna's. [30] His supreme inner state. [31]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Here in this question, due to extreme confusion, the order is not followed. Varūthādhipati means the army commander. In the previous birth during the first creation, Smara means Kandarpa (Cupid). Since Kandarpa is a deity and Pradyumna is human, this indicates superiority. But in reality, according to the established conclusion, Kandarpa is just a special expansion of his power. Similarly, in all stories of his pastimes, his partial expansions are also spoken of as identical to him. Just as Devakī and Vasudeva are also called Pṛśni and Sutapas, the Lord himself says "You were Pṛśni in the previous creation" etc. Everywhere, the wonderful reason for asking about human-like pastimes should be understood. Just as it is said there "Having worshipped the brahmins", "Jāmbavatī's vows" etc., even for Rukmiṇī, Jāmbavatī and others who are the Lord's intrinsic potencies, their respective means for respective purposes are mentioned. [28]
Adhipa means Ugrasena. It means that having abandoned the desire for the royal throne, out of fear for his life, Ugrasena stayed far away. Śatapatranetra means Śrī Kṛṣṇa. [29]
Sadṛkṣa means similar. Guha means Kārttikeya. Due to the oneness of the part and the whole, and since Rudra is a part of the Lord, it should be logically understood that his son Kārttikeya is also a part of the Lord's son. Or, as it will be explained later with reasoning like "Parāvareśau mahad-aṃśa-yukta", just as during the time of incarnation, when Nārāyaṇa entered Śrī Kṛṣṇa, it appeared as if Nārāyaṇa himself incarnated in Vasudeva's home, similarly, due to Guha's entering into Sāmba, Kāma's entering into Pradyumna, and the entering of Vasu etc. into Uddhava and others, such statements are not inappropriate. [30]
Yuyudhana (also known as Satyaki) learned from Phalguna (Arjuna). || 31 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O Aṅga, is Pradyumna, the commander-in-chief of the Yādavas, who is valiant and the best among them, doing well? In his previous birth during the first creation, he was Smara (the god of love) whom Rukmiṇī obtained as a son after worshipping the Lord and pleasing the brahmins. ||28||
Is that famous Ugrasena, the lord of the Sāttvatas and other Yādava clans, doing well? The lotus-eyed Kṛṣṇa himself anointed him to the royal throne, after renouncing from afar the desire for kingship. ||29||
O gentle one, is Sāmba, the son of Hari (Kṛṣṇa) who resembles him and is the foremost among charioteers, doing well? Jāmbavatī, endowed with austerities, gave birth to him who was previously held in the womb of Ambikā (Pārvatī) as the god Guha (Kārttikeya), the commander of the celestial forces. ||30||
Is that valiant Yuyudhāna (Sātyaki) doing well? He learned the secrets of archery from Phālguna (Arjuna) and easily attained through service to Adhokṣaja (Kṛṣṇa) that supreme state which is difficult to achieve even for ascetics. ||31||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He asks about Pradyumna, the best among the Yādavas - "kaccid" etc. Varūthādhipati means commander-in-chief. He is valiant among the Yādavas, or the protector of the Yādavas. He is inherently valiant, and also by virtue of his army and lineage. Hence he is called Pradyumna, meaning one of excellent wealth. Therefore he is asked about first, even before the king. Moreover, he was previously Kāma, the cause of creation. Rukmiṇī obtained him as a son after praying to the Lord and worshipping brahmins for progeny, and performing austerities for the accomplishment of dharma. "Worshipping brahmins" implies bestowing extraordinary powers for that purpose. "From the Lord" indicates efforts were made specifically for a son. ||28||
"Is he well" - The king's kingdom came by chance, hence it is said "whom he anointed". The reason for accepting the kingdom despite the absence of grief over a dead son is "lotus-eyed" - the lotus-eyed one who removes all suffering by his mere sight. "From afar" means even through sons and grandsons. ||29||
Due to his unparalleled inherent power, he asks about Sāmba and others while describing their greatness - "Is Hari's" etc. The vocatives in each statement indicate the reasons. "Resembling Hari" means he is rightly the foremost among charioteers. The word "Sāmba" indicates that Mahādeva (Śiva) himself has incarnated along with Pārvatī. Hence it is said his birth cannot be considered ordinary - "To whom Jāmbavatī gave birth, endowed with austerities". Jāmbavān was equal to the Lord in strength and was a devotee, his daughter was even more austere. His inherent power is stated - "the god Guha". Guha's divinity indicates his excellence, to show he is not included among the Bhūtagaṇas. "With Ambikā" means including Agni's wife. This is also his excellence. ||30||
After mentioning the warriors, he mentions a warrior-devotee - "Is he well" etc. Yuyudhāna is Sātyaki, Arjuna's disciple. "State" means the fruit of supreme devotion. The means to that is only service to the Lord, not even knowledge, hence it says "difficult to attain for ascetics". ||31||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "kaccidvarūthe", as before, it means that it was done so that there would be no defeat of Rudra by bestowing an excess of power. ॥ 28 ॥
Śrī Giridhara-kṛtā Bāla Prabodhinī
O Uddhava, is Pradyumna, the commander-in-chief of the Yādavas, living happily? The reason for this is stated: he is a hero. The construction is: "Is Pradyumna living happily?" Indicating his greatness, it is specified: In the previous birth, in the beginning of creation, Rukmiṇī obtained him, who was Smara (the god of love), from the Lord by worshipping the brahmins. ॥28॥ * * Is that famous Ugrasena, the lord of the Sāttvatas and other Yādava clans, living happily? Since others' happiness depends on his happiness, his happiness must necessarily be inquired about. With this intention, it is said: "whom". The lotus-eyed Śrī Kṛṣṇa himself, having renounced from afar the desire for the royal throne, anointed him to the royal seat. This is the construction. ॥29॥ O gentle one, is Sāmba, the foremost among charioteers, the son of Hari (Kṛṣṇa) and like him, living well and happily? Indicating his extraordinary prowess, it is specified: "gave birth". Jāmbavatī, endowed with austerity, gave birth to him who, in a previous life, was held in the womb by Ambikā (Pārvatī) as the god Guha (Kārttikeya), the commander of the gods. ॥ 30 ॥ * * Is that Sātyaki, known as Yuyudhāna, famous for his heroism, living happily? The reason for his fame in heroism is stated: "who". It means: who obtained the secret of archery from Phālguna (Arjuna). Indicating his fulfillment, it is specified: "obtained". He easily obtained through service to Adhokṣaja (Kṛṣṇa) that state related to the Lord, which is difficult to attain even for ascetics, which is the supreme fruit in the form of supreme love. This is the construction. ॥ 31 ॥
Hindī Anuvāda
Dear Uddhavaji! Is Pradyumnaji, the commander-in-chief of the Yadavas and a great hero, who was Kamadeva in his previous birth and whom Devi Rukminiji obtained from the Lord by worshipping brahmanas, well? || 28 ||
O gentle one! Is Maharaja Ugrasena, the ruler of the Yadavas like his son Sri Krishna, well, who had completely given up hope of regaining his kingdom, but whom the lotus-eyed Lord Sri Krishna reinstated on the royal throne? || 29 ||
Is Samba, Sri Krishna's son, who is foremost among all chariot warriors, safe and well? He was previously Swami Kartikeya, carried in the womb by Parvatiji. Jambavati gave birth to him after performing many vows. || 30 ||
Is Satyaki, who learned the secret art of archery from Arjuna, doing well? Through his service to Lord Sri Krishna, he has effortlessly attained that great state of devotees which is difficult even for great yogis to achieve. || 31 ||
SB 3.1.22-27
The commander-in-chief became the lord of the chariot. In the beginning, in a previous birth, she obtained a son who was remembered as Kāma (desire). || 28 ||
The lord of the poor, Ugrasena, the thousand-eyed Śrīkṛṣṇa (and in parentheses: Sri Krishna), abandoning the desire for the royal throne and kingdom, stood at a distance out of fear for his life, that is the meaning. || 29 ||
O gentle one, Hari's son, similar to him, happily resides with Guha, Svāmikārttikeya (and in parentheses: Kartikeya), who in a previous birth was carried in Bhavānī's (and in parentheses: Parvati's) womb. || 30 ||
Yuyudhāna, Sātyaki (and in parentheses: Satyaki), resides in well-being. He who obtained the secret of the bow from Phālguna, Arjuna. His connection to Adhokṣaja (and in parentheses: Krishna). || 31 ||
SB 3.1.16-21
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 ||