Śrīmad Bhāgavatam |Canto 1 Chapter 13
Dhṛtarāṣṭra Quits Home
maitreyād ātmano gatim
sūtaḥ uvāca — Śrī Sūta Gosvāmī said; viduraḥ — Vidura; tīrtha-yātrāyām — while traveling to different places of pilgrimage; maitreyāt — from the great sage Maitreya; ātmanaḥ — of the self; gatim — destination; jñātvā — by knowing it; āgāt — went back; hāstinapuram — the city of Hastināpura; tayā — by that knowledge; avāpta — sufficiently a gainer; vivitsitaḥ — being well versed in everything knowable.
Śrī Sūta Gosvāmī said: While traveling on a pilgrimage, Vidura received knowledge of the destination of the self from the great sage Maitreya and then returned to Hastināpura. He became as well versed in the subject as he desired.
yāvataḥ kṛtavān praśnān
tebhyaś copararāma ha
yāvataḥ — all that; kṛtavān — did he put; praśnān — questions; kṣattā — a name of Vidura; kauṣārava — a name of Maitreya; agrataḥ — in the presence of; jāta — having grown up; eka — one; bhaktiḥ — transcendental loving service; govinde — unto Lord Kṛṣṇa; tebhyaḥ — regarding further questions; ca — and; upararāma — retired from; ha — in the past.
After asking various questions and becoming established in the transcendental loving service of Lord Kṛṣṇa, Vidura retired from putting questions to Maitreya Muni.
taṁ bandhum āgataṁ dṛṣṭvā
dhṛtarāṣṭro yuyutsuś ca
sūtaḥ śāradvataḥ pṛthā
gāndhārī draupadī brahman
subhadrā cottarā kṛpī
anyāś ca jāmayaḥ pāṇḍor
jñātayaḥ sasutāḥ striyaḥ
tam — him; bandhum — relative; āgatam — having arrived there; dṛṣṭvā — by seeing it; dharma-putraḥ — Yudhiṣṭhira; saha-anujaḥ — along with his younger brothers; dhṛtarāṣṭraḥ — Dhṛtarāṣṭra; yuyutsuḥ — Sātyaki; ca — and; sūtaḥ — Sañjaya; śāradvataḥ — Kṛpācārya; pṛthā — Kuntī; gāndhārī — Gāndhārī; draupadī — Draupadī; brahman — O brāhmaṇas; subhadrā — Subhadrā; ca — and; uttarā — Uttarā; kṛpī — Kṛpī; anyāḥ — others; ca — and; jāmayaḥ — wives of other family members; pāṇḍoḥ — of the Pāṇḍavas; jñātayaḥ — family members; sa-sutāḥ — along with their sons; striyaḥ — the ladies.
When they saw Vidura return to the palace, all the inhabitants — Mahārāja Yudhiṣṭhira, his younger brothers, Dhṛtarāṣṭra, Sātyaki, Sañjaya, Kṛpācārya, Kuntī, Gāndhārī, Draupadī, Subhadrā, Uttarā, Kṛpī, many other wives of the Kauravas, and other ladies with children — all hurried to him in great delight. It so appeared that they had regained their consciousness after a long period.
prāṇaṁ tanva ivāgatam
prati — towards; ujjagmuḥ — went; praharṣeṇa — with great delight; prāṇam — life; tanvaḥ — of the body; iva — like; āgatam — returned; abhisaṅgamya — approaching; vidhi-vat — in due form; pariṣvaṅga — embracing; abhivādanaiḥ — by obeisances.
With great delight they all approached him, as if life had returned to their bodies. They exchanged obeisances and welcomed each other with embraces.
rājā tam arhayāṁ cakre
mumucuḥ — emanated; prema — affectionate; bāṣpa-ogham — emotional tears; viraha — separation; autkaṇṭhya — anxiousness; kātarāḥ — being aggrieved; rājā — King Yudhiṣṭhira; tam — unto him (Vidura); arhayām cakre — offered; kṛta — performance of; āsana — sitting accommodations; parigraham — arrangement of.
Due to anxieties and long separation, they all cried out of affection. King Yudhiṣṭhira then arranged to offer sitting accommodations and a reception.
taṁ bhuktavantaṁ viśrāntam
āsīnaṁ sukham āsane
prāha teṣāṁ ca śṛṇvatām
tam — him (Vidura); bhuktavantam — after feeding him sumptuously; viśrāntam — and having taken rest; āsīnam — being seated; sukham āsane — on a comfortable seat; praśraya-avanataḥ — naturally very gentle and meek; rājā — King Yudhiṣṭhira; prāha — began to speak; teṣām ca — and by them; śṛṇvatām — being heard.
After Vidura ate sumptuously and took sufficient rest, he was comfortably seated. Then the King began to speak to him, and all who were present there listened.
api smaratha no yuṣmat-
mocitā yat samātṛkāḥ
yudhiṣṭhiraḥ uvāca — Mahārāja Yudhiṣṭhira said; api — whether; smaratha — you remember; naḥ — us; yuṣmat — from you; pakṣa — partiality towards us like the wings of a bird; chāyā — protection; samedhitān — we who were brought up by you; vipat-gaṇāt — from various types of calamities; viṣa — by administration of poison; agni-ādeḥ — by setting on fire; mocitāḥ — released from; yat — what you have done; sa — along with; mātṛkāḥ — our mother.
Mahārāja Yudhiṣṭhira said: My uncle, do you remember how you always protected us, along with our mother, from all sorts of calamities? Your partiality, like the wings of a bird, saved us from poisoning and arson.
kayā vṛttyā vartitaṁ vaś
kayā — by which; vṛttyā — means; vartitam — maintained your livelihood; vaḥ — your good self; caradbhiḥ — while traveling; kṣiti-maṇḍalam — on the surface of the earth; tīrthāni — places of pilgrimage; kṣetra-mukhyāni — the principal holy places; sevitāni — served by you; iha — in this world; bhūtale — on this planet.
While traveling on the surface of the earth, how did you maintain your livelihood? At which holy places and pilgrimage sites did you render service?
tīrtha-bhūtāḥ svayaṁ vibho
bhavat — your good self; vidhāḥ — like; bhāgavatāḥ — devotees; tīrtha — the holy places of pilgrimage; bhūtāḥ — converted into; svayam — personally; vibho — O powerful one; tīrthī-kurvanti — make into a holy place of pilgrimage; tīrthāni — the holy places; sva-antaḥ-sthena — having been situated in the heart; gadā-bhṛtā — the Personality of Godhead.
My lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage.
api naḥ suhṛdas tāta
dṛṣṭāḥ śrutā vā yadavaḥ
sva-puryāṁ sukham āsate
api — whether; naḥ — our; suhṛdaḥ — well-wishers; tāta — O my uncle; bāndhavāḥ — friends; kṛṣṇa-devatāḥ — those who are always rapt in the service of Lord Śrī Kṛṣṇa; dṛṣṭāḥ — by seeing them; śrutāḥ — or by hearing about them; vā — either; yadavaḥ — the descendants of Yadu; sva-puryām — along with their residential place; sukham āsate — if they are all happy.
My uncle, you must have visited Dvārakā. In that holy place are our friends and well-wishers, the descendants of Yadu, who are always rapt in the service of the Lord Śrī Kṛṣṇa. You might have seen them or heard about them. Are they all living happily in their abodes?
ity ukto dharma-rājena
sarvaṁ tat samavarṇayat
iti — thus; uktaḥ — being asked; dharma-rājena — by King Yudhiṣṭhira; sarvam — all; tat — that; samavarṇayat — properly described; yathā-anubhūtam — as he experienced; kramaśaḥ — one after another; vinā — without; yadu-kula-kṣayam — annihilation of the Yadu dynasty.
Thus being questioned by Mahārāja Yudhiṣṭhira, Mahātmā Vidura gradually described everything he had personally experienced, except news of the annihilation of the Yadu dynasty.
nanv apriyaṁ durviṣahaṁ
nṛṇāṁ svayam upasthitam
duḥkhitān draṣṭum akṣamaḥ
nanu — as a matter of fact; apriyam — unpalatable; durviṣaham — unbearable; nṛṇām — of humankind; svayam — in its own way; upasthitam — appearance; na — did not; āvedayat — expressed; sakaruṇaḥ — compassionate; duḥkhitān — distressed; draṣṭum — to see; akṣamaḥ — unable.
Compassionate Mahātmā Vidura could not stand to see the Pāṇḍavas distressed at any time. Therefore he did not disclose this unpalatable and unbearable incident because calamities come of their own accord.
kañcit kālam athāvātsīt
sat-kṛto devavat sukham
bhrātur jyeṣṭhasya śreyas-kṛt
sarveṣāṁ sukham āvahan
kañcit — for a few days; kālam — time; atha — thus; avātsīt — resided; sat-kṛtaḥ — being well treated; deva-vat — just like a godly personality; sukham — amenities; bhrātuḥ — of the brother; jyeṣṭhasya — of the elder; śreyaḥ-kṛt — for doing good to him; sarveṣām — all others; sukham — happiness; āvahan — made it possible.
Thus Mahātmā Vidura, being treated just like a godly person by his kinsmen, remained there for a certain period just to rectify the mentality of his eldest brother and in this way bring happiness to all the others.
abibhrad aryamā daṇḍaṁ
yāvad dadhāra śūdratvaṁ
śāpād varṣa-śataṁ yamaḥ
abibhrat — administered; aryamā — Aryamā; daṇḍam — punishment; yathāvat — as it was suitable; agha-kāriṣu — unto persons who had committed sins; yāvat — as long as; dadhāra — accepted; śūdratvam — the tabernacle of a śūdra; śāpāt — as the result of a curse; varṣa-śatam — for one hundred years; yamaḥ — Yamarāja.
As long as Vidura played the part of a śūdra, being cursed by Maṇḍūka Muni, Aryamā officiated at the post of Yamarāja to punish those who committed sinful acts.
dṛṣṭvā pautraṁ kulan-dharam
mumude parayā śriyā
yudhiṣṭhiraḥ — Yudhiṣṭhira; labdha-rājyaḥ — possessing his paternal kingdom; dṛṣṭvā — by seeing; pautram — the grandson; kulam-dharam — just suitable for the dynasty; bhrātṛbhiḥ — by the brothers; loka-pālābhaiḥ — who were all expert administrators; mumude — enjoyed life; parayā — uncommon; śriyā — opulence.
Having won his kingdom and observed the birth of one grandson competent to continue the noble tradition of his family, Mahārāja Yudhiṣṭhira reigned peacefully and enjoyed uncommon opulence in cooperation with his younger brothers, who were all expert administrators to the common people.
evaṁ gṛheṣu saktānāṁ
evam — thus; gṛheṣu — in the family affairs; saktānām — of persons who are too attached; pramattānām — insanely attached; tat-īhayā — engrossed in such thoughts; atyakrāmat — surpassed; avijñātaḥ — imperceptibly; kālaḥ — eternal time; parama — supremely; dustaraḥ — insurmountable.
Insurmountable eternal time imperceptibly overcomes those who are too much attached to family affairs and are always engrossed in their thought.
viduras tad abhipretya
rājan nirgamyatāṁ śīghraṁ
paśyedaṁ bhayam āgatam
viduraḥ — Mahātmā Vidura; tat — that; abhipretya — knowing it well; dhṛtarāṣṭram — unto Dhṛtarāṣṭra; abhāṣata — said; rājan — O King; nirgamyatām — please get out immediately; śīghram — without the least delay; paśya — just see; idam — this; bhayam — fear; āgatam — already arrived.
Mahātmā Vidura knew all this, and therefore he addressed Dhṛtarāṣṭra, saying: My dear King, please get out of here immediately. Do not delay. Just see how fear has overtaken you.
pratikriyā na yasyeha
kutaścit karhicit prabho
sa eṣa bhagavān kālaḥ
sarveṣāṁ naḥ samāgataḥ
pratikriyā — remedial measure; na — there is none; yasya — of which; iha — in this material world; kutaścit — by any means; karhicit — or by anyone; prabho — O my lord; saḥ — that; eṣaḥ — positively; bhagavān — the Personality of Godhead; kālaḥ — eternal time; sarveṣām — of all; naḥ — of us; samāgataḥ — arrived.
This frightful situation cannot be remedied by any person in this material world. My lord, it is the Supreme Personality of Godhead as eternal time [kāla] that has approached us all.
yena caivābhipanno ’yaṁ
prāṇaiḥ priyatamair api
janaḥ sadyo viyujyeta
kim utānyair dhanādibhiḥ
yena — pulled by such time; ca — and; eva — certainly; abhipannaḥ — overtaken; ayam — this; prāṇaiḥ — with life; priya-tamaiḥ — which is most dear to everyone; api — even though; janaḥ — person; sadyaḥ — forthwith; viyujyeta — do give up; kim uta anyaiḥ — what to speak of any other thing; dhana-ādibhiḥ — such as wealth, honor, children, land and house.
Whoever is under the influence of supreme kāla [eternal time] must surrender his most dear life, and what to speak of other things, such as wealth, honor, children, land and home.
hatās te vigataṁ vayam
ātmā ca jarayā grastaḥ
pitṛ — father; bhrātṛ — brother; suhṛt — well-wishers; putrāḥ — sons; hatāḥ — all dead; te — yours; vigatam — expended; vayam — age; ātmā — the body; ca — also; jarayā — by invalidity; grastaḥ — overcome; para-geham — another’s home; upāsase — you do live.
Your father, brother, well-wishers and sons are all dead and passed away. You yourself have expended the major portion of your life, your body is now overtaken by invalidity, and you are living in the home of another.
andhaḥ puraiva vadhiro
manda-prajñāś ca sāmprataṁ
sarāgaḥ kapham udvahan
andhaḥ — blind; purā — from the beginning; eva — certainly; vadhiraḥ — hard of hearing; manda-prajñāḥ — memory shortened; ca — and; sāmpratam — recently; viśīrṇa — loosened; dantaḥ — teeth; manda-agniḥ — liver action decreased; sa-rāgaḥ — with sound; kapham — coughing much mucus; udvahan — coming out.
You have been blind from your very birth, and recently you have become hard of hearing. Your memory is shortened, and your intelligence is disturbed. Your teeth are loose, your liver is defective, and you are coughing up mucus.
aho mahīyasī jantor
jīvitāśā yathā bhavān
aho — alas; mahīyasī — powerful; jantoḥ — of the living beings; jīvita-āśā — hope for life; yathā — as much as; bhavān — you are; bhīma — of Bhīmasena (a brother of Yudhiṣṭhira’s); apavarjitam — remnants; piṇḍam — foodstuff; ādatte — eaten by; gṛha-pāla-vat — like a household dog.
Alas, how powerful are the hopes of a living being to continue his life. Verily, you are living just like a household dog and are eating remnants of food given by Bhīma.
agnir nisṛṣṭo dattaś ca
garo dārāś ca dūṣitāḥ
hṛtaṁ kṣetraṁ dhanaṁ yeṣāṁ
tad-dattair asubhiḥ kiyat
agniḥ — fire; nisṛṣṭaḥ — set; dattaḥ — given; ca — and; garaḥ — poison; dārāḥ — married wife; ca — and; dūṣitāḥ — insulted; hṛtam — usurped; kṣetram — kingdom; dhanam — wealth; yeṣām — of those; tat — their; dattaiḥ — given by; asubhiḥ — subsisting; kiyat — is unnecessary.
There is no need to live a degraded life and subsist on the charity of those whom you tried to kill by arson and poisoning. You also insulted their married wife and usurped their kingdom and wealth.
tasyāpi tava deho ’yaṁ
paraity anicchato jīrṇo
jarayā vāsasī iva
tasya — of this; api — in spite of; tava — your; dehaḥ — body; ayam — this; kṛpaṇasya — of one who is miserly; jijīviṣoḥ — of you who desire life; paraiti — will dwindle; anicchataḥ — even unwilling; jīrṇaḥ — deteriorated; jarayā — old; vāsasī — garments; iva — like.
Despite your unwillingness to die and your desire to live even at the cost of honor and prestige, your miserly body will certainly dwindle and deteriorate like an old garment.
gata-svārtham imaṁ dehaṁ
sa vai dhīra udāhṛtaḥ
gata-sva-artham — without being properly utilized; imam — this; deham — material body; viraktaḥ — indifferently; mukta — being freed; bandhanaḥ — from all obligations; avijñāta-gatiḥ — unknown destination; jahyāt — one should give up this body; saḥ — such a person; vai — certainly; dhīraḥ — undisturbed; udāhṛtaḥ — is said to be so.
He is called undisturbed who goes to an unknown, remote place and, freed from all obligations, quits his material body when it has become useless.
yaḥ svakāt parato veha
hṛdi kṛtvā hariṁ gehāt
pravrajet sa narottamaḥ
yaḥ — anyone who; svakāt — by his own awakening; parataḥ vā — or by hearing from another; iha — here in this world; jāta — becomes; nirvedaḥ — indifferent to material attachment; ātmavān — consciousness; hṛdi — within the heart; kṛtvā — having been taken by; harim — the Personality of Godhead; gehāt — from home; pravrajet — goes away; saḥ — he is; nara-uttamaḥ — the first-class human being.
He is certainly a first-class man who awakens and understands, either by himself or from others, the falsity and misery of this material world and thus leaves home and depends fully on the Personality of Godhead residing within his heart.
athodīcīṁ diśaṁ yātu
svair ajñāta-gatir bhavān
ito ’rvāk prāyaśaḥ kālaḥ
atha — therefore; udīcīm — northern side; diśam — direction; yātu — please go away; svaiḥ — by your relatives; ajñāta — without knowledge; gatiḥ — movements; bhavān — of yourself; itaḥ — after this; arvāk — will usher in; prāyaśaḥ — generally; kālaḥ — time; puṁsām — of men; guṇa — qualities; vikarṣaṇaḥ — diminishing.
Please, therefore, leave for the North immediately, without letting your relatives know, for soon that time will approach which will diminish the good qualities of men.
evaṁ rājā vidureṇānujena
prajñā-cakṣur bodhita ājamīḍhaḥ
chittvā sveṣu sneha-pāśān draḍhimno
evam — thus; rājā — King Dhṛtarāṣṭra; vidureṇa anujena — by his younger brother Vidura; prajñā — introspective knowledge; cakṣuḥ — eyes; bodhitaḥ — being understood; ājamīḍhaḥ — Dhṛtarāṣṭra, scion of the family of Ajamīḍha; chittvā — by breaking; sveṣu — regarding kinsmen; sneha-pāśān — strong network of affection; draḍhimnaḥ — because of steadfastness; niścakrāma — got out; bhrātṛ — by his brother; sandarśita — direction to; adhvā — the path of liberation.
Thus Mahārāja Dhṛtarāṣṭra, the scion of the family of Ajamīḍha, firmly convinced by introspective knowledge [prajñā], broke at once the strong network of familial affection by his resolute determination. Thus he immediately left home to set out on the path of liberation, as directed by his younger brother Vidura.
patiṁ prayāntaṁ subalasya putrī
pati-vratā cānujagāma sādhvī
manasvinām iva sat samprahāraḥ
patim — her husband; prayāntam — while leaving home; subalasya — of King Subala; putrī — the worthy daughter; pati-vratā — devoted to her husband; ca — also; anujagāma — followed; sādhvī — the chaste; himālayam — towards the Himālaya Mountains; nyasta-daṇḍa — one who has accepted the rod of the renounced order; praharṣam — object of delight; manasvinām — of the great fighters; iva — like; sat — legitimate; samprahāraḥ — good lashing.
The gentle and chaste Gāndhārī, who was the daughter of King Subala of Kandahar [or Gāndhāra], followed her husband, seeing that he was going to the Himālaya Mountains, which are the delight of those who have accepted the staff of the renounced order like fighters who have accepted a good lashing from the enemy.
ajāta-śatruḥ kṛta-maitro hutāgnir
viprān natvā tila-go-bhūmi-rukmaiḥ
gṛhaṁ praviṣṭo guru-vandanāya
na cāpaśyat pitarau saubalīṁ ca
ajāta — never born; śatruḥ — enemy; kṛta — having performed; maitraḥ — worshiping the demigods; huta-agniḥ — and offering fuel in the fire; viprān — the brāhmaṇas; natvā — offering obeisances; tila-go-bhūmi-rukmaiḥ — along with grains, cows, land and gold; gṛham — within the palace; praviṣṭaḥ — having entered into; guru-vandanāya — for offering respect to the elderly members; na — did not; ca — also; apaśyat — see; pitarau — his uncles; saubalīm — Gāndhārī; ca — also.
Mahārāja Yudhiṣṭhira, whose enemy was never born, performed his daily morning duties by praying, offering fire sacrifice to the sun-god, and offering obeisances, grains, cows, land and gold to the brāhmaṇas. He then entered the palace to pay respects to the elderly. However, he could not find his uncles or aunt, the daughter of King Subala.
tatra sañjayam āsīnaṁ
gāvalgaṇe kva nas tāto
vṛddho hīnaś ca netrayoḥ
tatra — there; sañjayam — unto Sañjaya; āsīnam — seated; papraccha — he inquired from; udvigna-mānasaḥ — filled with anxiety; gāvalgaṇe — the son of Gavalgaṇa, Sañjaya; kva — where is; naḥ — our; tātaḥ — uncle; vṛddhaḥ — old; hīnaḥ ca — and bereft of; netrayoḥ — the eyes.
Mahārāja Yudhiṣṭhira, full of anxiety, turned to Sañjaya, who was sitting there, and said: O Sañjaya, where is our uncle, who is old and blind?
ambā ca hata-putrārtā
pitṛvyaḥ kva gataḥ suhṛt
api mayy akṛta-prajñe
hata-bandhuḥ sa bhāryayā
gaṅgāyāṁ duḥkhito ’patat
ambā — mother-aunt; ca — and; hata-putrā — who had lost all her sons; ārtā — in a sorry plight; pitṛvyaḥ — uncle Vidura; kva — where; gataḥ — gone; suhṛt — well-wisher; api — whether; mayi — unto me; akṛta-prajñe — ungrateful; hata-bandhuḥ — one who has lost all his sons; saḥ — Dhṛtarāṣṭra; bhāryayā — with his wife; āśaṁsamānaḥ — in doubtful mind; śamalam — offenses; gaṅgāyām — in the Ganges water; duḥkhitaḥ — in distressed mind; apatat — fell down.
Where is my well-wisher, uncle Vidura, and mother Gāndhārī, who is very afflicted due to all her sons’ demise? My uncle Dhṛtarāṣṭra was also very mortified due to the death of all his sons and grandsons. Undoubtedly I am very ungrateful. Did he, therefore, take my offenses very seriously and, along with his wife, drown himself in the Ganges?
pitary uparate pāṇḍau
sarvān naḥ suhṛdaḥ śiśūn
pitṛvyau kva gatāv itaḥ
pitari — upon my father; uparate — falling down; pāṇḍau — Mahārāja Pāṇḍu; sarvān — all; naḥ — of us; suhṛdaḥ — well-wishers; śiśūn — small children; arakṣatām — protected; vyasanataḥ — from all kinds of dangers; pitṛvyau — uncles; kva — where; gatau — have departed; itaḥ — from this place.
When my father, Pāṇḍu, fell down and we were all small children, these two uncles gave us protection from all kinds of calamities. They were always our good well-wishers. Alas, where have they gone from here?
sūtaḥ uvāca — Sūta Gosvāmī said; kṛpayā — out of full compassion; sneha-vaiklavyāt — mental derangement due to profound affection; sūtaḥ — Sañjaya; viraha-karśitaḥ — distressed by separation; ātma-īśvaram — his master; acakṣāṇaḥ — having not seen; na — did not; pratyāha — replied; ati-pīḍitaḥ — being too aggrieved.
Sūta Gosvāmī said: Because of compassion and mental agitation, Sañjaya, not having seen his own master, Dhṛtarāṣṭra, was aggrieved and could not properly reply to Mahārāja Yudhiṣṭhira.
prabhoḥ pādāv anusmaran
vimṛjya — smearing; aśrūṇi — tears of the eyes; pāṇibhyām — with his hands; viṣṭabhya — situated; ātmānam — the mind; ātmanā — by intelligence; ajāta-śatrum — unto Mahārāja Yudhiṣṭhira; pratyūce — began to reply; prabhoḥ — of his master; pādau — feet; anusmaran — thinking after.
First he slowly pacified his mind by intelligence, and wiping away his tears and thinking of the feet of his master, Dhṛtarāṣṭra, he began to reply to Mahārāja Yudhiṣṭhira.
nāhaṁ veda vyavasitaṁ
pitror vaḥ kula-nandana
gāndhāryā vā mahā-bāho
muṣito ’smi mahātmabhiḥ
sañjayaḥ uvāca — Sañjaya said; na — not; aham — I; veda — know; vyavasitam — determination; pitroḥ — of your uncles; vaḥ — your; kula-nandana — O descendant of the Kuru dynasty; gāndhāryāḥ — of Gāndhārī; vā — or; mahā-bāho — O great King; muṣitaḥ — cheated; asmi — I have been; mahā-ātmabhiḥ — by those great souls.
Sañjaya said: My dear descendant of the Kuru dynasty, I have no information of the determination of your two uncles and Gāndhārī. O King, I have been cheated by those great souls.
sānujo ’bhyarcayan munim
atha — thereafter; ājagāma — arrived; bhagavān — the godly personality; nāradaḥ — Nārada; saha-tumburuḥ — along with his tumburu (musical instrument); pratyutthāya — having gotten up from their seats; abhivādya — offering their due obeisances; āha — said; sa-anujaḥ — along with younger brothers; abhyarcayan — thus while receiving in a proper mood; munim — the sage.
While Sañjaya was thus speaking, Śrī Nārada, the powerful devotee of the Lord, appeared on the scene carrying his tumburu. Mahārāja Yudhiṣṭhira and his brothers received him properly by getting up from their seats and offering obeisances.
nāhaṁ veda gatiṁ pitror
bhagavan kva gatāv itaḥ
ambā vā hata-putrārtā
kva gatā ca tapasvinī
yudhiṣṭhiraḥ uvāca — Mahārāja Yudhiṣṭhira said; na — do not; aham — myself; veda — know it; gatim — departure; pitroḥ — of the uncles; bhagavan — O godly personality; kva — where; gatau — gone; itaḥ — from this place; ambā — mother-aunt; vā — either; hata-putrā — bereft of her sons; ārtā — aggrieved; kva — where; gatā — gone; ca — also; tapasvinī — ascetic.
Mahārāja Yudhiṣṭhira said: O godly personality, I do not know where my two uncles have gone. Nor can I find my ascetic aunt who is griefstricken by the loss of all her sons.
karṇa-dhāraḥ — captain of the ship; iva — like; apāre — in the extensive oceans; bhagavān — representative of the Lord; pāra-darśakaḥ — one who can give directions to the other side; atha — thus; ābabhāṣe — began to say; bhagavān — the godly personality; nāradaḥ — the great sage Nārada; muni-sat-tamaḥ — the greatest among the devotee philosophers.
You are like a captain of a ship in a great ocean and you can direct us to our destination. Thus addressed, the godly personality, Devarṣi Nārada, greatest of the philosopher devotees, began to speak.
mā kañcana śuco rājan
yad īśvara-vaśaṁ jagat
lokāḥ sapālā yasyeme
vahanti balim īśituḥ
sa saṁyunakti bhūtāni
sa eva viyunakti ca
nāradaḥ uvāca — Nārada said; mā — never; kañcana — by all means; śucaḥ — do you lament; rājan — O King; yat — because; īśvara-vaśam — under the control of the Supreme Lord; jagat — world; lokāḥ — all living beings; sa-pālāḥ — including their leaders; yasya — whose; ime — all these; vahanti — do bear; balim — means of worship; īśituḥ — for being protected; saḥ — He; saṁyunakti — gets together; bhūtāni — all living beings; saḥ — He; eva — also; viyunakti — disperses; ca — and.
Śrī Nārada said: O pious King, do not lament for anyone, for everyone is under the control of the Supreme Lord. Therefore all living beings and their leaders carry on worship to be well protected. It is He only who brings them together and disperses them.
yathā gāvo nasi protās
tantyāṁ baddhāś ca dāmabhiḥ
vāk-tantyāṁ nāmabhir baddhā
vahanti balim īśituḥ
yathā — as much as; gāvaḥ — cow; nasi — by the nose; protāḥ — strung; tantyām — by the thread; baddhāḥ — bound by; ca — also; dāmabhiḥ — by ropes; vāk-tantyām — in the network of Vedic hymns; nāmabhiḥ — by nomenclatures; baddhāḥ — conditioned; vahanti — carry on; balim — orders; īśituḥ — for being controlled by the Supreme Lord.
As a cow, bound through the nose by a long rope, is conditioned, so also human beings are bound by different Vedic injunctions and are conditioned to obey the orders of the Supreme.
icchayā krīḍituḥ syātāṁ
yathā — as much as; krīḍa-upaskarāṇām — playthings; saṁyoga — union; vigamau — disunion; iha — in this world; icchayā — by the will of; krīḍituḥ — just to play a part; syātām — takes place; tathā — so also; eva — certainly; īśa — the Supreme Lord; icchayā — by the will of; nṛṇām — of the human beings.
As a player sets up and disperses his playthings according to his own sweet will, so the supreme will of the Lord brings men together and separates them.
yan manyase dhruvaṁ lokam
adhruvaṁ vā na cobhayam
sarvathā na hi śocyās te
snehād anyatra mohajāt
yat — even though; manyase — you think; dhruvam — Absolute Truth; lokam — persons; adhruvam — nonreality; vā — either; na — or not; ca — also; ubhayam — or bothwise; sarvathā — in all circumstances; na — never; hi — certainly; śocyāḥ — subject for lamentation; te — they; snehāt — due to affection; anyatra — or otherwise; moha-jāt — due to bewilderment.
O King, in all circumstances, whether you consider the soul to be an eternal principle, or the material body to be perishable, or everything to exist in the impersonal Absolute Truth, or everything to be an inexplicable combination of matter and spirit, feelings of separation are due only to illusory affection and nothing more.
tasmāj jahy aṅga vaiklavyam
kathaṁ tv anāthāḥ kṛpaṇā
varteraṁs te ca māṁ vinā
tasmāt — therefore; jahi — give up; aṅga — O King; vaiklavyam — mental disparity; ajñāna — ignorance; kṛtam — due to; ātmanaḥ — of yourself; katham — how; tu — but; anāthāḥ — helpless; kṛpaṇāḥ — poor creatures; varteran — be able to survive; te — they; ca — also; mām — me; vinā — without.
Therefore give up your anxiety due to ignorance of the self. You are now thinking of how they, who are helpless poor creatures, will exist without you.
deho ’yaṁ pāñca-bhautikaḥ
katham anyāṁs tu gopāyet
sarpa-grasto yathā param
kāla — eternal time; karma — action; guṇa — modes of nature; adhīnaḥ — under the control of; dehaḥ — material body and mind; ayam — this; pāñca-bhautikaḥ — made of the five elements; katham — how; anyān — others; tu — but; gopāyet — give protection; sarpa-grastaḥ — one who is bitten by the snake; yathā — as much as; param — others.
This gross material body made of five elements is already under the control of eternal time [kāla], action [karma] and the modes of material nature [guṇa]. How then can it, being already in the jaws of the serpent, protect others?
phalgūni tatra mahatāṁ
jīvo jīvasya jīvanam
ahastāni — those who are devoid of hands; sa-hastānām — of those who are endowed with hands; apadāni — those who are devoid of legs; catuḥ-padām — of those who have four legs; phalgūni — those who are weak; tatra — there; mahatām — of the powerful; jīvaḥ — the living being; jīvasya — of the living being; jīvanam — subsistence.
Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another.
tad idaṁ bhagavān rājann
eka ātmātmanāṁ sva-dṛk
antaro ’nantaro bhāti
paśya taṁ māyayorudhā
tat — therefore; idam — this manifestation; bhagavān — the Personality of Godhead; rājan — O King; ekaḥ — one without a second; ātmā — the Supersoul; ātmanām — by His energies; sva-dṛk — qualitatively like Him; antaraḥ — without; anantaraḥ — within and by Himself; bhāti — so manifests; paśya — look; tam — unto Him only; māyayā — by manifestations of different energies; urudhā — appears to be many.
Therefore, O King, you should look to the Supreme Lord only, who is one without a second and who manifests Himself by different energies and is both within and without.
so ’yam adya mahārāja
kāla-rūpo ’vatīrṇo ’syām
saḥ — that Supreme Lord; ayam — the Lord Śrī Kṛṣṇa; adya — at present; mahārāja — O King; bhagavān — the Personality of Godhead; bhūta-bhāvanaḥ — the creator or the father of everything created; kāla-rūpaḥ — in the disguise of all-devouring time; avatīrṇaḥ — descended; asyām — upon the world; abhāvāya — for eliminating; sura-dviṣām — those who are against the will of the Lord.
That Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, in the guise of all-devouring time [kāla-rūpa] has now descended to the earth to eliminate the envious from the world.
tāvad yūyam avekṣadhvaṁ
bhaved yāvad iheśvaraḥ
niṣpāditam — performed; deva-kṛtyam — what was to be done on behalf of the demigods; avaśeṣam — the rest; pratīkṣate — being awaited; tāvat — up to that time; yūyam — all of you Pāṇḍavas; avekṣadhvam — observe and wait; bhavet — may; yāvat — as long as; iha — in this world; īśvaraḥ — the Supreme Lord.
The Lord has already performed His duties to help the demigods, and He is awaiting the rest. You Pāṇḍavas may wait as long as the Lord is here on earth.
dhṛtarāṣṭraḥ saha bhrātrā
gāndhāryā ca sva-bhāryayā
ṛṣīṇām āśramaṁ gataḥ
dhṛtarāṣṭraḥ — Dhṛtarāṣṭra; saha — along with; bhrātrā — his brother Vidura; gāndhāryā — Gāndhārī also; ca — and; sva-bhāryayā — his own wife; dakṣiṇena — by the southern side; himavataḥ — of the Himālaya Mountains; ṛṣīṇām — of the ṛṣis; āśramam — in shelter; gataḥ — he has gone.
O King, your uncle Dhṛtarāṣṭra, his brother Vidura and his wife Gāndhārī have gone to the southern side of the Himālaya Mountains, where there are shelters of the great sages.
srotobhiḥ saptabhir yā vai
svardhunī saptadhā vyadhāt
saptānāṁ prītaye nānā
srotobhiḥ — by currents; saptabhiḥ — by seven (divisions); yā — the river; vai — certainly; svardhunī — the sacred Ganges; saptadhā — seven branches; vyadhāt — created; saptānām — of the seven; prītaye — for the satisfaction of; nānā — various; sapta-srotaḥ — seven sources; pracakṣate — known by name.
The place is called Saptasrota [“divided by seven”] because there the waters of the sacred Ganges were divided into seven branches. This was done for the satisfaction of the seven great ṛṣis.
hutvā cāgnīn yathā-vidhi
sa āste vigataiṣaṇaḥ
snātvā — by taking bath; anusavanam — regularly three times (morning, noon and evening); tasmin — in that Ganges divided into seven; hutvā — by performing the Agni-hotra sacrifice; ca — also; agnīn — in the fire; yathā-vidhi — just according to the tenets of the scripture; ap-bhakṣaḥ — fasting by drinking only water; upaśānta — completely controlled; ātmā — the gross senses and the subtle mind; saḥ — Dhṛtarāṣṭra; āste — would be situated; vigata — devoid of; eṣaṇaḥ — thoughts in relation with family welfare.
On the banks at Saptasrota, Dhṛtarāṣṭra is now engaged in beginning aṣṭāṅga-yoga by bathing three times daily, in the morning, noon and evening, by performing the Agni-hotra sacrifice with fire and by drinking only water. This helps one control the mind and the senses and frees one completely from thoughts of familial affection.
jita-āsanaḥ — one who has controlled the sitting posture; jita-śvāsaḥ — one who has controlled the breathing process; pratyāhṛta — turning back; ṣaṭ — six; indriyaḥ — senses; hari — the Absolute Personality of Godhead; bhāvanayā — absorbed in; dhvasta — conquered; rajaḥ — passion; sattva — goodness; tamaḥ — ignorance; malaḥ — contaminations.
One who has controlled the sitting postures [the yogic āsanas] and the breathing process can turn the senses toward the Absolute Personality of Godhead and thus become immune to the contaminations of the modes of material nature, namely mundane goodness, passion and ignorance.
kṣetrajñe pravilāpya tam
brahmaṇy ātmānam ādhāre
vijñāna — purified identity; ātmani — in intelligence; saṁyojya — perfectly fixing; kṣetra-jñe — in the matter of the living being; pravilāpya — merging; tam — him; brahmaṇi — in the Supreme; ātmānam — pure living being; ādhāre — in the reservoir; ghaṭa-ambaram — sky within the block; iva — like; ambare — in the supreme sky.
Dhṛtarāṣṭra will have to amalgamate his pure identity with intelligence and then merge into the Supreme Being with knowledge of his qualitative oneness, as a living entity, with the Supreme Brahman. Being freed from the blocked sky, he will have to rise to the spiritual sky.
āste sthāṇur ivācalaḥ
dhvasta — being destroyed; māyā-guṇa — the modes of material nature; udarkaḥ — aftereffects; niruddha — being suspended; karaṇa-āśayaḥ — the senses and the mind; nivartita — stopped; akhila — all; āhāraḥ — food for the senses; āste — is sitting; sthāṇuḥ — immovable; iva — like; acalaḥ — fixed; tasya — his; antarāyaḥ — hindrances; mā eva — never like that; abhūḥ — be; sannyasta — renounced; akhila — all sorts; karmaṇaḥ — material duties.
He will have to suspend all the actions of the senses, even from the outside, and will have to be impervious to interactions of the senses, which are influenced by the modes of material nature. After renouncing all material duties, he must become immovably established, beyond all sources of hindrances on the path.
sa vā adyatanād rājan
parataḥ pañcame ’hani
kalevaraṁ hāsyati svaṁ
tac ca bhasmī-bhaviṣyati
saḥ — he; vā — in all probability; adya — today; tanāt — from; rājan — O King; parataḥ — ahead; pañcame — on the fifth; ahani — day; kalevaram — body; hāsyati — shall quit; svam — his own; tat — that; ca — also; bhasmī — ashes; bhaviṣyati — will turn into.
O King, he will quit his body, most probably on the fifth day from today. And his body will turn to ashes.
dahyamāne ’gnibhir dehe
patyuḥ patnī sahoṭaje
bahiḥ sthitā patiṁ sādhvī
tam agnim anu vekṣyati
dahyamāne — while it is burning; agnibhiḥ — by the fire; dehe — the body; patyuḥ — of the husband; patnī — the wife; saha-uṭaje — along with the thatched cottage; bahiḥ — outside; sthitā — situated; patim — unto the husband; sādhvī — the chaste lady; tam — that; agnim — fire; anu vekṣyati — looking with great attention will enter the fire.
While outside observing her husband, who will burn in the fire of mystic power along with his thatched cottage, his chaste wife will enter the fire with rapt attention.
viduras tu tad āścaryaṁ
viduraḥ — Vidura also; tu — but; tat — that incident; āścaryam — wonderful; niśāmya — seeing; kuru-nandana — O son of the Kuru dynasty; harṣa — delight; śoka — grief; yutaḥ — affected by; tasmāt — from that place; gantā — will go away; tīrtha — place of pilgrimage; niṣevakaḥ — for being enlivened.
Vidura, being affected with delight and grief, will then leave that place of sacred pilgrimage.
ity uktvāthāruhat svargaṁ
yudhiṣṭhiro vacas tasya
hṛdi kṛtvājahāc chucaḥ
iti — thus; uktvā — having addressed; atha — thereafter; āruhat — ascended; svargam — into outer space; nāradaḥ — the great sage Nārada; saha — along with; tumburuḥ — his stringed instrument; yudhiṣṭhiraḥ — Mahārāja Yudhiṣṭhira; vacaḥ — instructions; tasya — of his; hṛdi kṛtvā — keeping in the heart; ajahāt — gave up; śucaḥ — all lamentations.
Having spoken thus, the great sage Nārada, along with his vīṇā, ascended into outer space. Yudhiṣṭhira kept his instruction in his heart and so was able to get rid of all lamentations.