Bhagavatapurana 3.1

3.1.1

/0 śrī-śuka uvāca
evam etat purā pṛṣṭo maitreyo bhagavān kila /
kṣattrā vanaṃ praviṣṭena tyaktvā sva-gṛham ṛddhimat //

1 & 2. Sri Suka said:—In the same manner and about this (very subject), the venerable Maitreya was formerly asked (it is said) by Vidura who had left his prosperous house and betaken himself to the forest;—his (Vidura's) house in which, indeed, Sri Krishna, the counsellor (of your ancestors, the Pandavas) and the Lord of all, lodged as in his own, after quitting the palace of the Paurava king.

3.1.2

yad vā ayaṃ mantra-kṛd vo bhagavān akhileśvaraḥ /
pauravendra-gṛhaṃ hitvā praviveśātmasāt kṛtam //

1 & 2. Sri Suka said:—In the same manner and about this (very subject), the venerable Maitreya was formerly asked (it is said) by Vidura who had left his prosperous house and betaken himself to the forest;—his (Vidura's) house in which, indeed, Sri Krishna, the counsellor (of your ancestors, the Pandavas) and the Lord of all, lodged as in his own, after quitting the palace of the Paurava king.

3.1.3

/0 rājovāca
kutra kṣattur bhagavatā maitreyeṇāsa saṅgamaḥ /
kadā vā saha-saṃvāda etad varṇaya naḥ prabho //

3. The king said:—Where did Vidura meet the revered Maitreya? And when (and on what subject) did they hold their conversation? Describe to us (all) about it, O lord!

3.1.4

na hy alpārthodayas tasya vidurasyāmalātmanaḥ /
tasmin varīyasi praśnaḥ sādhu-vādopabṛṃhitaḥ //

4. For, the outcome of the query proposed by Vidura, pure in mind, to that great and worshipful sage, cannot be of small significance, especially (when) it is commended as a good enquiry by the wise (by Maitreya himself.)

3.1.5

/0 sūta uvāca
sa evam ṛṣi-varyo 'yaṃ pṛṣṭo rājñā parīkṣitā /
praty āha taṃ subahu-vit prītātmā śrūyatām iti //

5. Suta said:—The sage Suka, foremost among Rishis, and well-versed in many branches of knowledge was glad to be

thus asked by king Parikshit and in response to him said, “Listen, (O king, I shall tell you).”

3.1.6

/0 śrī-śuka uvāca
yadā tu rājā sva-sutān asādhūn puṣṇan na dharmeṇa vinaṣṭa-dṛṣṭiḥ /
bhrātur yaviṣṭhasya sutān vibandhūn praveśya lākṣā-bhavane dadāha //

6. Sri Suka said:—When the blind king was intent upon supporting his wicked sons by Adharma (in their unrighteous ways) and, having induced the helpless (fatherless) sons of his younger brother to dwell in a house of wax, set fire to it;

3.1.7

yadā sabhāyāṃ kuru-deva-devyāḥ keśābhimarśaṃ suta-karma garhyam /
na vārayām āsa nṛpaḥ snuṣāyāḥ svāsrair harantyāḥ kuca-kuṅkumāni //

7. When he did not check the abominable action of his sons in dragging by hair before the Court (assembly), the queen of the Kuru prince Yudhishtira, his own daughter-in-law whose tears washed away the Kunkuma on her breast (whose tears became the cause of the misfortune of her enemies’ wives);

3.1.8

dyūte tv adharmeṇa jitasya sādhoḥ satyāvalambasya vanaṃ gatasya /
na yācato 'dāt samayena dāyaṃ tamo-juṣāṇo yad ajāta-śatroḥ //

8. When, being devoted to Darkness, he (Duryodhana of wicked intentions), did not according to the agreement give the due share to Ajatasatru (Yudhishtira) who on his return from the forest, entreated him for it, who was (always) guided by Truth and who had been unjustly defeated in gambling;

3.1.9

yadā ca pārtha-prahitaḥ sabhāyāṃ jagad-gurur yāni jagāda kṛṣṇaḥ /
na tāni puṃsām amṛtāyanāni rājoru mene kṣata-puṇya-leśaḥ //

9. When the king, having lost the little virtue he had, paid no regard to the words which Sri Krishna, the Lord of the World, spoke, (when) sent by the Parthas, and which were (as acceptable as) ambrosia to men (like Bhishma and others);

3.1.10

yadopahūto bhavanaṃ praviṣṭo mantrāya pṛṣṭaḥ kila pūrvajena /
athāha tan mantra-dṛśāṃ varīyān yan mantriṇo vaidurikaṃ vadanti //

10. When invited by his elder brother, he (Vidura) came into the palace and was asked for advice, Vidura the foremost of counsellors immediately offered that counsel which ministers (of all times) speak of as ‘Vidura’s Advice’ (that is, it has ever since become the model of good counsel for those who should fill the place of ministers.)

3.1.11

ajāta-śatroḥ pratiyaccha dāyaṃ titikṣato durviṣahaṃ tavāgaḥ /
sahānujo yatra vṛkodarāhiḥ śvasan ruṣā yat tvam alaṃ bibheṣi //

11. (Vidura said): “Give back the due portion of Ajata Satru who has put up with the unbearable wrongs done by you,

against which the serpent of a Vrikodara along with his brothers (of whom you are very much afraid), is breathing hot in rage.—

3.1.12

pārthāṃs tu devo bhagavān mukundo gṛhītavān sakṣiti-deva-devaḥ /
āste sva-puryāṃ yadu-deva-devo vinirjitāśeṣa-nṛdeva-devaḥ //

12. "Further the all-powerful Deity Mukunda has adopted Kunti's sons as his own (has espoused their cause) and He dwells in His (their) own city along with Brahmanas and Gods, most esteemed of (all) the Yadava princes, having vanquished the most illustrious kings of kings; (on the side on which Sri Krishna is, the Brahmans, the Gods and the Yadavas will be, and so those kings who are their enemies are sure to be subdued by Sri Krishna).

3.1.13

sa eṣa doṣaḥ puruṣa-dviḍ āste gṛhān praviṣṭo yam apatya-matyā /
puṣṇāsi kṛṣṇād vimukho gata-śrīs tyajāśv aśaivaṃ kula-kauśalāya //

13. "This (Duryodhana) is no other than Evil (in human form), which hates the Perfect and Supreme Being and dwells in your house, and which you nourish regarding it as your child. Having put yourself in opposition to Sri Krishna, you have lost your good fortune: at once abandon the unlucky creature for the well-being of your race."

3.1.14

ity ūcivāṃs tatra suyodhanena pravṛddha-kopa-sphuritādhareṇa /
asat-kṛtaḥ sat-spṛhaṇīya-śīlaḥ kṣattā sakarṇānuja-saubalena //

14. Having thus offered his counsel, Vidura who was held in high esteem by the righteous was derided by Duryodhana in great rage and with trembling lips, as also by Karna and Sakuni, (as follows):—

3.1.15

ka enam atropajuhāva jihmaṃ dāsyāḥ sutaṃ yad-balinaiva puṣṭaḥ /
tasmin pratīpaḥ parakṛtya āste nirvāsyatām āśu purāc chvasānaḥ //

15. "Who asked him to be here—this treacherous creature, this son of a servant-maid who thinks evil, who proves an enemy, to the very master (*i. e.*, myself) with whose food he has grown fat and is ever intent upon cherishing his enemies' cause? Let him be at once driven out of the city alive."

3.1.16

svayaṃ dhanur dvāri nidhāya māyāṃ bhrātuḥ puro marmasu tāḍito 'pi /
sa ittham atyulbaṇa-karṇa-bāṇair gata-vyatho 'yād uru mānayānaḥ //

16. Though he was cut to the quick by such cruel words which were like arrows piercing the ear, still he (Vidura) was not a prey to painful feelings, since he wondered at the power of "Maya", and, of his own accord he went out of the royal house, setting his bow at the (royal) gate.

3.1.17

sa nirgataḥ kaurava-puṇya-labdho gajāhvayāt tīrtha-padaḥ padāni /
anvākramat puṇya-cikīrṣayorvyām adhiṣṭhito yāni sahasra-mūrtiḥ //

17. Vidura, born of the Kaurava race, by virtue of its past merit, departed from the city of Hastina, and for the purpose

of acquiring merit he travelled through holy places sacred to Hari, whose feet are ever hallowed—the places on earth, where Hari is present in a thousand forms (wherein He manifests himself in a thousand forms).

3.1.18

pureṣu puṇyopavanādri-kuñjeṣv apaṅka-toyeṣu sarit-saraḥsu /
ananta-liṅgaiḥ samalaṅkṛteṣu cacāra tīrthāyataneṣv ananyaḥ //

18. Singly he visited cities, sacred groves, mountains, bowers, rivers and lakes of crystal waters, and holy places (shrines) that were richly graced with the symbols of the immeasurable Lord.

3.1.19

gāṃ paryaṭan medhya-vivikta-vṛttiḥ sadāpluto 'dhaḥ śayano 'vadhūtaḥ /
alakṣitaḥ svair avadhūta-veṣo vratāni cere hari-toṣaṇāni //

19. Wandering on the earth, living on wholesome and consecrated food, performing daily ablutions, sleeping on the bare earth, giving no attention to (denying himself) personal comforts, and clad (in bark etc.,) like an *Avadhuta* (a recluse) and so unrecognised by his kith and kin, he gave himself to such observances as please Sri Hari.

3.1.20

itthaṃ vrajan bhāratam eva varṣaṃ kālena yāvad gatavān prabhāsam /
tāvac chaśāsa kṣitim eka cakrāml ekātapatrām ajitena pārthaḥ //

20. By the time he thus travelled through the Bharata-Varsha, and in course of time reached the sacred place of Prabhasa, Kunti's son (Yudhishtira) with the help of the Supreme Lord (Sri Krishna,) was ruling over the earth, on which there was the army of but one King and which was brought under the shelter of one umbrella, *i. e.* as the one overlord of all the earth).

3.1.21

tatrātha śuśrāva suhṛd-vinaṣṭiṃ vanaṃ yathā veṇuja-vahni-saṃśrayam /
saṃspardhayā dagdham athānuśocan sarasvatīṃ pratyag iyāya tūṣṇīm //

21. Then at that spot, he heard of the destruction of his kinsmen (lit. friends) burnt by envy, like a forest consumed by the fire born of (dry) bamboos; thereupon, stricken with sorrow he went back towards the Sarasvati.

3.1.22

tasyāṃ tritasyośanaso manoś ca pṛthor athāgner asitasya vāyoḥ /
tīrthaṃ sudāsasya gavāṃ guhasya yac chrāddhadevasya sa āsiṣeve //

22. In the Sarasvati, he performed ablutions at eleven different places which are severally sacred to Trita, Usanas, Manu, Prithu, Agni, Asita, Vayu, Sudasa, Cows, Guha, and Sraddhadeva.

3.1.23

anyāni ceha dvija-deva-devaiḥ kṛtāni nānāyatanāni viṣṇoḥ /
pratyaṅga-mukhyāṅkita-mandirāṇi yad-darśanāt kṛṣṇam anusmaranti //

23. He visited several other shrines and holy waters sacred to Vishnu, founded by Rishis and gods in this tract, where the temples are specially distinguished by (Chakra) the most important of Vishnu's weapons,—the sight of which puts men in mind of Sri Krishna.

3.1.24

tatas tv ativrajya surāṣṭram ṛddhaṃ sauvīra-matsyān kurujāṅgalāṃś ca /
kālena tāvad yamunām upetya tatroddhavaṃ bhāgavataṃ dadarśa //

24. Going thence to the rich countries of the Surashtras, the Sauviras, the Matsyas and the Kurujangalas and in course of time reaching the Yamuna, (there) he met Uddhava, the great votary of the glorious Lord Krishna.

3.1.25

sa vāsudevānucaraṃ praśāntaṃ bṛhaspateḥ prāk tanayaṃ pratītam /
āliṅgya gāḍhaṃ praṇayena bhadraṃ svānām apṛcchad bhagavat-prajānām //

25. He (Vidura) closely embraced Uddhava the well-known attendant of Vasudeva and pupil of Brihaspati who had attained perfect serenity (of mind) and asked him about the welfare of his kinsmen who were all under the care of Sri Krishna, the Supreme Lord.

3.1.26

kaccit purāṇau puruṣau svanābhya- pādmānuvṛttyeha kilāvatīrṇau /
āsāta urvyāḥ kuśalaṃ vidhāya kṛta-kṣaṇau kuśalaṃ śūra-gehe //

26. Are they both well in the palace of Sura—those two ancient Purushas who have come (in human form) on account of the prayer of Brahma born of the Lotus of His navel and who have made the earth prosperous?

3.1.27

kaccit kurūṇāṃ paramaḥ suhṛn no bhāmaḥ sa āste sukham aṅga śauriḥ /
yo vai svas-ṇāṃ pitṛvad dadāti varān vadānyo vara-tarpaṇena //

27. Is our Kauravas’ great friend, the venerable Vasudeva (वसुदेव) happy—the liberal Vasudeva, who, indeed, like a father has given rich dowries to his sisters, besides bestowing gifts on the bridegrooms to their satisfaction.

3.1.28

kaccid varūthādhipatir yadūnāṃ pradyumna āste sukham aṅga vīraḥ /
yaṃ rukmiṇī bhagavato 'bhilebhe ārādhya viprān smaram ādi-sarge //

28. Dear Uddhava!—is the heroic Pradyumna, the commander of the Yadava-armies, living happily—Pradyumna, the God of love in the first creation (Smara in the previous life), whom Rukmani begot (as her son) by propitiating the wise Brahmans.

3.1.29

kaccit sukhaṃ sātvata-vṛṣṇi-bhoja- dāśārhakāṇām adhipaḥ sa āste /
yam abhyaṣiñcac chata-patra-netro nṛpāsanāśāṃ parihṛtya dūrāt //

29. Is that king of the Satvatas Vrishnis, Bhojas and Dasarhas quite well—*viz.*, Ugrasena, who had given up the hope of his royal throne and stood aloof (for fear of Kamsa,) and whom Sri Krishna of lotus-like eyes installed (on the throne)?

3.1.30

kaccid dhareḥ saumya sutaḥ sadṛkṣa āste 'graṇī rathināṃ sādhu sāmbaḥ /
asūta yaṃ jāmbavatī vratāḍhyā devaṃ guhaṃ yo 'mbikayā dhṛto 'gre //

30. O gentle Uddhava, is Samba, the son of Krishna, His equal and the foremost among warriors mounted on chariots, is he quite happy? He is the god Guha whom Ambika (Parvati) had formerly borne as her son and whom Jambavati has (now) borne (as her son), having performed many austere Vratas (observances).

3.1.31

kṣemaṃ sa kaccid yuyudhāna āste yaḥ phālgunāl labdha-dhanū-rahasyaḥ /
lebhe 'ñjasādhokṣaja-sevayaiva gatiṃ tadīyāṃ yatibhir durāpām //

31. Is that Yuyudhana (Satyaki) living happy.—(Satyaki) who learnt the secret of bowmanship from Arjuna and who by his intensely devout service to and worship of Sri Krishna attained the way leading to the Lord, difficult to be obtained even by ascetics (yogins) ?

3.1.32

kaccid budhaḥ svasty anamīva āste śvaphalka-putro bhagavat-prapannaḥ /
yaḥ kṛṣṇa-pādāṅkita-mārga-pāṃsuṣv aceṣṭata prema-vibhinna-dhairyaḥ //

32. Is the virtuous son of Svaphalka ever devoted to the Lord well—he, who, out of intense love to Him, was beside himself and rolled (himself) in the dust on the path marked with the foot-prints of Sri Krishna ?

3.1.33

kaccic chivaṃ devaka-bhoja-putryā viṣṇu-prajāyā iva deva-mātuḥ /
yā vai sva-garbheṇa dadhāra devaṃ trayī yathā yajña-vitānam artham //

33. Is Devaki, the Bhoja princess quite happy—Devaki who is like unto the mother of the gods (Aditi) who had Vishnu for her son, and who (Devaki) bore the glorious Lord in her womb just as the three Vedas bear that which takes the extensive form of Yagnas? [The Vedas bring to light what Yagnas are, similarly Devaki was only the medium for the manifestation of the Lord].

3.1.34

apisvid āste bhagavān sukhaṃ vo yaḥ sātvatāṃ kāma-dugho 'niruddhaḥ /
yam āmananti sma hi śabda-yoniṃ mano-mayaṃ sattva-turīya-tattvam //

34. Is the illustrious Aniruddha happy (Aniruddha) who bestows the desired blessings upon the Satvatas (his worshippers) who, the wise say, is the source of all sounds (Sastras), the director of the mind and the highest secret principle *viz.*, (the Deity), fourth in order, presiding over the Satva *i.e.*, the *Antahkarana* (manas), the inner sense?

3.1.35

apisvid anye ca nijātma-daivam ananya-vṛttyā samanuvratā ye /
hṛdīka-satyātmaja-cārudeṣṇa- gadādayaḥ svasti caranti saumya //

35. O Gentle one, are also our other kinsmen *viz.*, Hridika, Satyaki, Charudeshna, Gada and others happy, who, in absolute devotion, follow Sri Krishna, the Lord of the soul, which is distinct from the body and other things ?

3.1.36

api sva-dorbhyāṃ vijayācyutābhyāṃ dharmeṇa dharmaḥ paripāti setum /
duryodhano 'tapyata yat-sabhāyāṃ sāmrājya-lakṣmyā vijayānuvṛttyā //

36. Is King Dharma (Yudhishtira), with his two arms, *viz.*, Arjuna and Achyuta, defending the bridge of Dharma, and treading the path of righteousness,—(King Dharma) in whose Sabha, at the sight of his royal fortune and his continued triumphs (or the dutifulness of Arjuna) Duryodhana burned with envy?

3.1.37

kiṃ vā kṛtāgheṣv agham atyamarṣī bhīmo 'hivad dīrghatamaṃ vyamuñcat /
yasyāṅghri-pātaṃ raṇa-bhūr na sehe mārgaṃ gadāyāś carato vicitram //

37. Did Bhima, full of rage, like the serpent, discharge (or not) his long grown rage on (the heads of) the evil-doers (Kauravas),—(Bhima) whose tread the earth (battlefield) could not bear, while he moved about, brandishing his Gada in various and wonderful ways?

3.1.38

kaccid yaśodhā ratha-yūthapānāṃ gāṇḍīva-dhanvoparatārir āste /
alakṣito yac-chara-kūṭa-gūḍho māyā-kirāto giriśas tutoṣa //

38. Is (Arjuna) the most illustrious among the leaders of armies of chariots, the wielder of the bow Gandiva, without a single enemy,—(that Arjuna) with whom was pleased the God Siva who came, disguised as a huntsman and was covered with the volleys of his shafts?

3.1.39

yamāv utasvit tanayau pṛthāyāḥ pārthair vṛtau pakṣmabhir akṣiṇīva /
remāta uddāya mṛdhe sva-rikthaṃ parāt suparṇāv iva vajri-vaktrāt //

39. Are the twins the (foster) sons of Kunti, who are protected by her sons, as the eyes are by the lids, living a happy life having, in the war, recovered their shares of the ancestral property from the enemy like two Garudas that had forced their share of Amrita from the mouth of Indra?

3.1.40

aho pṛthāpi dhriyate 'rbhakārthe rājarṣi-varyeṇa vināpi tena /
yas tv eka-vīro 'dhiratho vijigye dhanur dvitīyaḥ kakubhaś catasraḥ //

40. It is really a matter for wonder that even Kunti continues alive, for the sake of her children though separated from such a saintly hero as Pandu, who, matchless warrior that he was, seated in his chariot with no other help than his own bow, conquered all the four directions.

3.1.41

saumyānuśoce tam adhaḥ-patantaṃ bhrātre paretāya vidudruhe yaḥ /
niryāpito yena suhṛt sva-puryā ahaṃ sva-putrān samanuvratena //

41. O Gentle Uddhava, I am very sorry for him (the living brother) who has brought on his own fall, who has wronged his dead brother, and who, being attached to his sons, has from his city expelled me, his sincere well-wisher.

3.1.42

so 'haṃ harer martya-viḍambanena dṛśo nṛṇāṃ cālayato vidhātuḥ /
nānyopalakṣyaḥ padavīṃ prasādāc carāmi paśyan gata-vismayo 'tra //

42. Though so treated I do not, by the grace of Hari, feel astounded and I go about unobserved by anybody on this earth observing the wonderful power and ways of Hari, the Great Disposer, who tries the thoughts of men by His behaviour like mortal men.

3.1.43

nūnaṃ nṛpāṇāṃ tri-madotpathānāṃ mahīṃ muhuś cālayatāṃ camūbhiḥ /
vadhāt prapannārti-jihīrṣayeśo 'py upaikṣatāghaṃ bhagavān kurūṇām //

43. The glorious Lord was at the moment indifferent to the offence of the Kurus, though able (to punish them at once)

(and it was) certainly for the purpose of removing the affliction of those that sought His shelter, by the destruction (at once) of all the kings who should go astray on account of the three-fold pride and who frequently ravaged the earth by their (unwieldy) armies.

3.1.44

ajasya janmotpatha-nāśanāya karmāṇy akartur grahaṇāya puṃsām /
nanv anyathā ko 'rhati deha-yogaṃ paro guṇānām uta karma-tantram //

44. The birth or Avatara of the Unborn Lord is only intended for the destruction of those that stray from the path of Right, and the activities of the One that has nothing to do are intended to instruct men in the course of their duties. Indeed, otherwise, who having transcended the influence of gunas, would be fit for (welcome) association with a corporeal frame and the (extensive) course of (laborious) activity?

3.1.45

tasya prapannākhila-lokapānām avasthitānām anuśāsane sve /
arthāya jātasya yaduṣv ajasya vārtāṃ sakhe kīrtaya tīrtha-kīrteḥ //

45. Friend, sing to me of the fame of the Unborn Lord, whose fame is a ferry (across the sea of Samsara), who was born in the Yadava race for the benefits of the Rulers of all the worlds who have sought His protection and of those that abide by His Commandments.