TEXT 1

TEXT

[quk- ovac

WvMaeTaTPaura Pa*ae MaE}aeYaae >aGavaNa( ik-l/ )

+aT}aa vNa& Pa[iveNa TYa-a SvGa*hMa*iMaTa( )) 1 ))

r-uka uvca

evam etat pur po

maitreyo bhagavn kila

kattr vana praviena

tyaktv sva-gham ddhimat

SYNONYMS

r-uka uvcar ukadeva Gosvm said; evamthus; etatthis; purformerly; pabeing

asked; maitreyathe great sage Maitreya; bhagavnHis Grace; kilacertainly; kattrby Vidura;
vanamforest; pravienaentering; tyaktvrenouncing; sva-ghamown house; ddhimat
prosperous.

TRANSLATION

ukadeva Gosvm said: After renouncing his prosperous home and entering the forest, King Vidura, the
great devotee, asked this question of His Grace Maitreya i.

SB 3.1.2

TEXT 2

TEXT

Yaa AYa& MaN}ak*-ae >aGavaNai%le/r" )

PaaErveNd]Ga*h& ihTva Pa[ivveXaaTMaSaaTk*-TaMa( )) 2 ))

yad v aya mantra-kd vo

bhagavn akhilevara

pauravendra-gha hitv

pravivetmast ktam
SYNONYMS

yatthe house; vaiwhat else is there to say; ayamr Ka; mantra-ktminister; vaof you
people; bhagavnthe Personality of Godhead; akhila-varathe Lord of everything; pauravendra
Duryodhana; ghamhouse; hitvgiving up; praviveaentered; tmastidentify with oneself;
ktamso accepted.

TRANSLATION

What else is there to say about the residential house of the Pavas? r Ka, the Lord of
everything, acted as your minister. He used to enter that house as if it were His own, and He did not
take any care of Duryodhana's house.

PURPORT

According to the Gauya acintya-bhedbheda-tattva philosophy, anything which satisfies the senses of
the Supreme Lord, r Ka, is also r Ka. For example, r Vndvana-dhma is nondifferent
from r Ka (tad-dhma vndvanam) because at Vndvana the Lord enjoys the transcendental
bliss of His internal potency. Similarly, the house of the Pavas was also the source of transcendental
bliss for the Lord. It is mentioned here that the Lord identified the house with His own Self. Thus the
house of the Pavas was as good as Vndvana, and Vidura should not have given up that place of
transcendental bliss. Therefore the reason for his quitting the house was not exactly family
misunderstanding; rather, Vidura took the opportunity to meet i Maitreya and discuss transcendental
knowledge. For a saintly person like Vidura, any disturbance due to worldly affairs is insignificant. Such
disturbances, however, are sometimes favorable for higher realization, and therefore Vidura took
advantage of a family misunderstanding in order to meet Maitreya i.

SB 3.1.3

TEXT 3

TEXT

raJaaevac

ku-}a +atau>aRGavTaa MaE}aeYae<aaSa Sa(r)Ma" )

k-da va Sah Sa&vad WTa<aRYa Na" Pa[>aae )) 3 ))

rjovca

kutra kattur bhagavat

maitreyesa sagama

kad v saha-savda
etad varaya na prabho

SYNONYMS

rj uvcathe King said; kutrawherein; kattuwith Vidura; bhagavatand with His Grace;
maitreyeawith Maitreya; sathere was; sagamameeting; kadwhen; valso; sahawith;
savdadiscussion; etatthis; varayadescribe; naunto me; prabhoO my lord.

TRANSLATION

The King asked ukadeva Gosvm: Where and when did the meeting and discussion take place
between Saint Vidura and His Grace Maitreya Muni? Kindly oblige, my lord, and describe this to us.

PURPORT

Exactly as aunaka i inquired of Sta Gosvm and Sta Gosvm replied, so rla ukadeva
Gosvm replied to King Parkit's inquiries. The King was very anxious to understand the meaningful
discussion that took place between the two great souls.

SB 3.1.4

TEXT 4

TEXT

Na LPaaQaaeRdYaSTaSYa ivdurSYaaMal/aTMaNa" )

TaiSMaNa( vrqYaiSa Pa[n" SaaDauvadaePab*&ihTa" )) 4 ))

na hy alprthodayas tasya

vidurasymaltmana

tasmin varyasi prana

sdhu-vdopabhita

SYNONYMS

nanever; hicertainly; alpa-arthasmall (unimportant) purpose; udayaraised; tasyahis;

vidurasyaof Vidura; amala-tmanaof the saintly man; tasminin that; varyasihighly purposeful;
pranaquestion; sdhu-vdathings approved by saints and sages; upabhitafull with.

TRANSLATION

Saint Vidura was a great and pure devotee of the Lord, and therefore his questions to His Grace i
Maitreya must have been very purposeful, on the highest level, and approved by learned circles.

PURPORT
Questions and answers among different classes of men have different value. Inquiries by mercantile
men in a business exchange cannot be expected to be highly purposeful in spiritual values. Questions
and answers by different classes of men can be guessed by the caliber of the persons concerned. In
Bhagavad-gt, the discussion was between Lord r Ka and Arjuna, the Supreme Person and the
supreme devotee respectively. The Lord admitted Arjuna to be His devotee and friend (Bg. 4.3), and
therefore any sane man can guess that the discussion was on the topic of the bhakti-yoga system.
Actually the whole Bhagavad-gt is based on the principle of bhakti-yoga. There is a difference
between karma and karma-yoga. Karma is regulated action for the enjoyment of the fruit by the
performer, but karma-yoga is action performed by the devotee for the satisfaction of the Lord. Karma-
yoga is based on bhakti, or pleasing the Lord, whereas karma is based on pleasing the senses of the
performer himself. According to rmad-Bhgavatam, one is advised to approach a bona fide spiritual
master when one is actually inclined to question from an elevated level of spiritual understanding. A
common man who has no interest in spiritual values has no need to approach a spiritual master just as a
matter of following fashion.

As a student, Mahrja Parkit was serious about learning the science of God, and ukadeva Gosvm
was a bona fide spiritual master in the transcendental science. Both of them knew that the topics
discussed by Vidura and i Maitreya were elevated, and thus Mahrja Parkit was very interested in
learning from the bona fide spiritual master.

SB 3.1.5

TEXT 5

TEXT

SaUTa ovac

Sa WvMa*izvYaaeR_Ya& Pa*ae raja Parqi+aTaa )

Pa[TYaah Ta& SaubhuivTPa[qTaaTMaa [UYaTaaiMaiTa )) 5 ))

sta uvca

sa evam i-varyo 'ya

po rj parkit

praty ha ta subahu-vit

prttm ryatm iti

SYNONYMS

sta uvcar Sta Gosvm said; sahe; evamthus; i-varyathe great i; ayam
ukadeva Gosvm; pabeing questioned; rjby the King; parkitMahrja Parkit;
pratihahe replied; tamunto the King; su-bahu-vithighly experienced; prta-tmfully satisfied;
ryatmplease hear me; itithus.

TRANSLATION

r Suta Gosvm said: The great sage ukadeva Gosvm was highly experienced and was pleased with
the King. Thus being questioned by the King, he said to him, "Please hear the topics attentively."

SB 3.1.6

TEXT 6

TEXT

[quk- ovac

Yada Tau raJaa SvSauTaaNaSaaDaUNa(

PauZ<aDaMaeR<a ivNad*i" )

>a]aTauYaRivSYa SauTaaNa( ivbNDaUNa(

Pa[veXYa l/a+aa>avNae ddah )) 6 ))

r-uka uvca

yad tu rj sva-sutn asdhn

puan na dharmea vinaa-di

bhrtur yavihasya sutn vibandhn

praveya lk-bhavane dadha

SYNONYMS

r-uka uvcar ukadeva Gosvm said; yadwhen; tubut; rjKing Dhtarra; sva-
sutnhis own sons; asdhndishonest; puannourishing; nanever; dharmeaon the right
path; vinaa-dione who has lost his insight; bhrtuof his brother; yavihasyayounger;
sutnsons; vibandhnhaving no guardian (father); praveyamade to enter; lklacquer;
bhavanein the house; dadhaset on fire.

TRANSLATION

r ukadeva Gosvm said: King Dhtarra became blind under the influence of impious desires to
nourish his dishonest sons, and thus he set fire to the lacquer house to burn his fatherless nephews, the
Pavas.

PURPORT
Dhtarra was blind from birth, but his blindness in committing impious activities to support his
dishonest sons was a greater blindness than his physical lack of eyesight. The physical lack of sight does
not bar one from spiritual progress. But when one is blind spiritually, even though physically fit, that
blindness is dangerously detrimental to the progressive path of human life.

SB 3.1.7

TEXT 7

TEXT

Yada Sa>aaYaa& ku-devdeVYaa"

ke-Xaai>aMaXa| SauTak-MaR GaRMa( )

Na varYaaMaaSa Na*Pa" uzaYaa"

SvaEhRrNTYaa" ku-cku-x(ku-MaaiNa )) 7 ))

yad sabhy kuru