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Narada explains the Disappearance of Dhrtarastra
॥1.13.1॥ suta uvacha— viduras tirtha-ydtrayam maUreyad dtmano gatim I TRANSLATION Suta said: Having learned about Krishna, the goal of the jlva, from Maitrcya while on pilgrimage, Vidura came to Hastinapura with a desire to teach that. COMMENTARY Gatim means Krishna. Taya avapta-vivitsitah means “he who attained all that he desired by that knowledge.” Vivitsitah comes from the verb vit, meaning “to attain,” in desiderative form. The Thirteenth Chapter describes the arrival of Vidura, Dhrtarastra leaving the palace on the instruction of Vidura, and Narada’s instructions to allay the lamentation of Yudhisthira, in order to describe the coronation of Pariksit, just as the story of Asvatthama throwing the brahmaslra was told in relation to Pariksit’s birth. Having told about Pariksit’s birth, before telling about how Kali was punished by Pariksit, first the coronation will be described. But to describe the coronation, first the arrival of Vidura and the departure of Dhrtarastra on the instruction of Vidura, the arrival of Arjuna, and the departure of the Pandavas are described in three chapters.
॥1.13.2॥ yavatah krtavan prasnan ksalta kausaravagratah I TRANSLATION Having asked sufficient questions to Maitreya, Vidura, ceased asking any more when he heard about pure devotion to Govinda. COMMENTARY “He gave up questioning” means he did not have any more desires to hear further, because all other questions are useless once bhakti has appeared.
॥1.13.3-5॥ tarn bandhum clgatam drstva dharma-putrah sahanujah I TRANSLATION Seeing that their friend had returned, Yudhisthira and his brothers, Dhrtarastra, Yuyutsu, Sanjaya, Krpacharya, Kunti, Gandhari, Draupadi, Subhadra, Uttara, Krpi, the rest of the relatives of Pandu and their wives and sons became revived, as if their life airs had returned to their limbs, and according to suitability, joyfully mixed with his company, greeted and embraced him. COMMENTARY Suta means Sanjaya, Saradvatah is Krpa. Krpi is the wife of Dronacharya. Jamayah means wives of the relatives. The word yami is seen in dictionaries along with words starting with consonants and semi-vowels. When the life air goes, a person faints. When the life air returns, the person regains consciousness. Tanvah means parts of the body like hands and feet. As if life airs had returned to the limbs, they revived their various actions.
॥1.13.6॥ mumucuh prema-baspaugharh virahautkanthya-katarah \ TRANSLATION Agitated by the longing created by separation, they shed tears of love. The king had him accept a seat and worshipped him.
॥1.13.7॥ tam bhuktavantam visrantam aslnam sukham asane | TRANSLATION After feeding him, letting him rest and sitting him down, the king with humility spoke to Vidura for all to hear.
॥1.13.8॥ yudhisthira uvacha— api smarathci noyusmat-paksa-cchayd-samedhilan I TRANSLATION Yudhisthira said: Do you remember us, because we, along with our mother, growing up under the shade of your wings, were saved by you from the poison and the fire and other dangers? COMMENTARY Just as birds raise their young with great affection under the shade of their wings, you raised us. Another meaning of paksa- cchaya is “showing favor to us.” Yad mocita means “because we were saved by you.”
॥1.13.9॥ kaya vrttya vartitam vas caradbhih ksiti-mandalam I TRANSLATION As you wandered over the earth, what did you do for maintenance? What major holy places did you serve on the earth? COMMENTARY Vrttya means “by livelihood.” Vah means “by you."॥
॥1.13.10॥ bhavad-vidha bhagavatas tirtha-bhutah svayam vibho I TRANSLATION O master! Devotees like you are holy places incarnate. You purify the holy places because the Lord is situated within you. COMMENTARY In this verse he says that Vidura’s going to the holy places is good fortune for those places. You make the holy places even greater, purifying the pure.
॥1.13.11-12॥ api nah suhridas tdta bdndhavah Krishna-devattih I ity uhlo dharma-rajena sarvam tat samavarnayat I TRANSLATION O father! Did you see or hear about our relatives and friends, devotees of Krishna, the Yadus. Are they residing happily in Dvaraka? When Yudhisthira had thus spoken, Vidura then gradually described everything he had experienced, except for the destruction of the Yadu dynasty.
॥1.13.13॥ ncmv apriyam durvisaham nrnam svayam upasthitam I TRANSLATION A merciful person, unable to see others suffer, should not reveal an inauspicious event arising on its own which no human can tolerate. COMMENTARY This verse explains the scriptural reason why he did not tell them about the disappearance of the Yadus.
॥1.13.14॥ kancit kalam athavatsit sat-krto devavat sukham | TRANSLATION Respected as a god, Vidura stayed there for some time, pleasing all and giving the highest benefit to Dhrtarastra. COMMENTARY Sreyas-krt means “giving benefit.”
॥1.13.15॥ abibhrad aryama dandam yathavad agha-karisu I TRANSLATION As long as Yama passed his life for a hunared years as a sudra because of a curse, Aryama performed his duties of punishing the sinful in an appropriate way. COMMENTARY One should not consider that Vidura was inferior because of being lesser than Dhrtarastra and others. Dharma-raja, Yama, was born as a sudra by the curse of Mandavya in the form of Vidura. Who would carry out punishment while Yama had the sudra body? Aryama held the post. Abibhrat is poetic license for abibhah. One time the soldiers of a king were chasing some thieves. They caught them near Mandavya who was performing penance. Tying him up along with the thieves they brought him to the king. By the king’s order, they were all impaled. But the king recognized the sage, and had him taken down, and took care of him. The sage went to Yama and in anger spoke. “Why was I impaled?” Yama replied, “As a boy you pierced a grasshopper with the lip of a kuia grass, as play.” Hearing this Mandavya cursed Yama, “Since you punished so severely though I was an ignorant boy at the time, you should become a sudra.”
॥1.13.16॥ yudhisthiro labdha-rajyo drstva paulram kulan-dharam I TRANSLATION Having attained his kingdom, and seeing the heir to the dynasty, Yudhisthira along with his brothers who were like protecting devatas, became overjoyed with the greatest splendor.
॥1.13.17॥ evam grhesu saktanam pramaltdnam Lad-ihaya I TRANSLATION Insurmountable time overtook those attached to their houses and intoxicated with household affairs without their knowledge. COMMENTARY This verse is a criticism of people other than Yudhisthira and his family present at that time. It has already been said that he was unattached to everything except the Lord ksudhitasya yalhetare: he was completely attached to the Lord and nothing else. (SB 1.12.6)
॥1.13.18॥ viduras tad abhipretya dhrtardstram abhasata I TRANSLATION Knowing that his time was approaching, Vidura spoke to Dhrtarastra. “O king! You should leave immediately. See! Fearful time is approaching!”
॥1.13.19॥ pratikriya na yasyeha kutascit karhicit prabho I TRANSLATION O master! The supremely powerful time which no one can stop has approached us all. COMMENTARY By saying “all" Vidura indicates that time had approached even those who should be able to prevent the actions of time.
॥1.13.20॥ yena caivabhipanno 'yam pranaih priyalamair api I TRANSLATION Attacked by time, a person is separated immediately from his beloved life airs, what to speak of other things like wealth. COMMENTARY Afflicted by time, in the form of death a person is separated from his life airs.
॥1.13.21॥ pitr-bhratr-suhrt-putra hatas te vigatam vayam I TRANSLATION Your father, brothers, friends, and sons have been killed. Youth has departed. The body is afflicted by old age. You are living in another person’s house. COMMENTARY In seven verses Vidura teaches renunciation.
॥1.13.22॥ andhah puraiva vadhiro manda-prajnds ca sampratam | TRANSLATION You were blind from birth. You are now deaf, and feeble witted. Your teeth are broken, your digestion is weak, and your body is full of mucus. Still you are attached.
॥1.13.23॥ aho mahlyasl jantor jivitasa yalha bhavan I TRANSLATION So strong is the desire to live among all creatures that, like a dog, you take the food given by Bhima! COMMENTARY Apavarjitam means given. Grha-palah is a dog.
॥1.13.24॥ agnir nisrsto datta.s ca garo darai ca dusitah I TRANSLATION What is the use of life maintained by food given by those whom you tried to bum, poison, whose wife you insulted, and whose land and wealth you stole? COMMENTARY What is the use (kiyat) of life (asubhih) attained by food given by them (tad-datlaih).
॥1.13.25॥ tasyapi tava deho 'yam krpanasya jijivisoh | TRANSLATION Though wanting to live and not give the body up, your body, worn out with old age, is dying, beyond your will, like two pieces of cloth. COMMENTARY Paraiti means “it is wasting away.” Two pieces of cloth indicate the upper and lower cloth. This indicates that both the gross and subtle bodies have become worn out. Blindness and deafness indicate decay of the subtle body (since the senses are subtle) and wrinkles and grey hair are the decay of the gross body.
॥1.13.26॥ gata-svartham imam deham virakto mukta-bandhanah I TRANSLATION He is called wise who gives up this body which has not been used to worship Krishna, after rejecting wealth and sons and going where no one can find him, while practicing bhakti. COMMENTARY Gata-svartham means ’“afflicted with lamentation, illusion and old age because of not having performed worship of Krishna.” Mukta-bandhanah means giving up wealth and sons. Avijnata- gatih means “going where no one knows.” The words “gives up” should mean “gives up the body at a holy place with devotion.” Such a person is wise.
॥1.13.27॥ yah svakdt parato vehajata-nirveda atmavan | TRANSLATION He is the best of men who gives up the house after developing discrimination by self-endeavor or inspiration of others and becoming detached, while concentrating the mind on the Lord. COMMENTARY The best of men however prepares his remedy before old age. His qualities are described. Getting knowledge himself, or getting instructions from others, he develops discrimination (dtmavdn). As the merchant turns his heart towards money, the devotee turns his heart towards the Lord, to achieve the Lord. He is the best of men. The austere sannyasi is the wise man and the person understanding bhakti is the best of men.
॥1.13.28॥ athodicim disam yatu svoir ajndta-galir bhavail I TRANSLATION Therefore, go to the north, somewhere unknown to your relatives. That time, the destroyer of man’s qualities like determination and mercy, will come. COMMENTARY You have noi become a narottama. Therefore become a dhira. Arvak kdlah means “time will come.” That time, the destroyer of man’s qualities like determination and mercy will come.
॥1.13.29॥ evam raja vidurenanujena prajnd-caksur bodhila ajamidhah I TRANSLATION The King, born of Ajamldha’s dynasty, with eyes of knowledge, enlightened by his younger brother Vidura, possessing the path shown by his brother, cutting the ropes of affection because of determination, left the house. COMMENTARY He was given teachings of bhakti-misra-jnana, for liberation. He was born in the Ajamidha dynasty. Because of his mental determination he could leave. The path shown by his brother was the path of bondage and liberation.
॥1.13.30॥ patim prayantam subalasya putri pali-vrata canujagama sadhvi I TRANSLATION Chaste Gandhari, daughter of Subala, having good qualities and dedicated to her husband, followed him as he went to the Himalayas, which gives joy to those who have given up violence. She took the challenge like a warrior enjoying a good battle. COMMENTARY Gandhari was the daughter of Subala. Sadhvi means “having good qualities.” How did she go to the Himalayas, which would give great hardship? Such sufferings are a cause of joy for those who have enthusiasm. An example is given. It is like a good (sun) fight (samprahdrah) experienced by the warrior even if he is very young. Sat-samprahdram is also seen. The neuter case is poetic license. Amara-kosa says samprahdrdbhisampdta-kali-samsphota-samyugdh: samprahara means war, quarrel, battle, conflict.
॥1.13.31॥ ajdla-satruh krta-maitro hutagnir viprdn natva tila-go-bhumi-rukmaih I TRANSLATION Yudhisthira after performing sandhya rites, offering oblations in the fire and offering respects to the brahmanas by giving sesame, cows, land and gold, entered the house to offer respects to his elders. But he did not sec Vidura, Dhrtarastra or Gandhari. COMMENTARY Krta-maitrah means “having performed sandhya rites.” He worshipped the brdhmanas with sesame and other items and entered. By using the word pravistah (sometimes associated with entering the funeral pyre) there is a hint at death rites offerings, which also use sesame. The word ca indicates not only that he did not see them, but did not know where they had gone. Pitarau refers to Vidura and Dhrtarastra.
॥1.13.32॥ tatra sanjayam asinam papracchodvigna-manasah I TRANSLATION Afflicted in mind, he asked Sanjaya who was sitting there, “O son of Gavalgana, where is our father, my blind, aged uncle, his wife grieving for her slain children, and my uncle and friend Vidura?”
॥1.13.33॥ api mayy akrta-prajne hata-bandhuh sa bharyaya I TRANSLATION Has he thrown himself in the Ganga along with his wife, out of sorrow, with all his children dead, while contemplating my foolish offense? COMMENTARY Was Dhrtarastra depressed (asamsamdnah) with the thought of my offense, thinking, “Why should I live, when Yudhisthira did not leave even one of my sons?” or another meaning is: he desired (asamsamdnah) as follows, “Let Yudhisthira also have the sin of killing me too.»
॥1.13.34॥ pitary uparate pandau sarvan nah suhridah sisun I TRANSLATION When our father Pandu departed, these two protected all us children, who were their relatives, from dangers. From this place, where have they gone?
॥1.13.35॥ suta uvacha— krpaya sneha-vaifelayyat suto viraha-karsitah I TRANSLATION Suta said: Sanjaya, pained by the separation, and not seeing his Lord, overcome with compassion and the bewilderment of affection, did not reply. COMMENTARY Sanjaya was overcome with affection, thinking, “What will become of these two without protection?" He was disturbed by affection caused by his relationship which melted his heart.
॥1.13.36॥ vimrjyairuni panibhyam vistabhyatmanam aimatia I TRANSLATION Wiping his tears with his hands, making is mind steady by intelligence, remembering the feet of his master, he replied to Yudhisthira. COMMENTARY Vislabhyatmanam atmana means “creating steadiness in the mind by intelligence."
॥1.13.37॥ sanjaya uvacha— naham veda vyavasitam pitror vah kula-nandana I TRANSLATION Sanjaya said: O joy of the dynasty! I certainly do not know about your uncles and Gandhari. O mighty-armed warrior! They have cheated me. COMMENTARY Veda should actually be vedmi. Musitah means cheated. They left while he was sleeping.
॥1.13.38॥ athajagama bhagavan naradah saha-tumburuh I TRANSLATION At that time. Lord Narada, holding a vino, arrived. Standing up, Yudhisthira, along with his brothers, after welcoming and worshipping him, spoke to him. COMMENTARY Out of lamentation, Yudhisthira worshipped him, but more important was the whereabouts of his uncles.
॥1.13.39-40॥ yudhisthira uvacha— naham veda gatim pitror bhagavan kva gatav itah I TRANSLATION Yudhisthira said: “O master! I do not know the destination of my uncles. Where did they go from there? Where did my austere aunt, grieving for her dead sons, go? You are like a pilot for crossing the ocean of grief; you can see the other side.” Then Lord Narada the best of sages spoke. COMMENTARY Apare means “in the ocean of grief." Since you are the Lord, you know everything. Please tell me.
॥1.13.41॥ narada uvacha— ma kancana suco rajan yad Uvara-vasatn jagat I TRANSLATION Narada said: O King! Do not lament for anything, because this w'orld is dependent on the Lord. The Lord to who even the devatas carry offerings joins and separates the living beings. COMMENTARY In the beginning, Yudhisthira would faint with lamentation on hearing what had happened. Therefore first Narada appeased his lamentation. “You say do not lament, but I am fainting in separation from those two persons.” “This cannot be prevented because meeting and separation are dependent on the Lord.”
॥1.13.42॥ yatha gdvo nasi protds tantryam baddhas ca damabhih I TRANSLATION Just as cows are bound by ropes to the nose and the ropes are all attached to one longer rope, all humans, bound by designations of varnasrama derived from the Vedas carry out the orders of the Lord. COMMENTARY To support what has been said about all entities carrying out the Lord’s orders and the Lord causing meeting and separation, two examples are given. Each cow has a rope tied to its nose, and all are tied to one longer rope. What is the connection between the ropes and the longer rope with the present discussion? The Veda is the long rope. Humans are bound by the short ropes of the designations in the Vedas, such as brahmana and ksatriya, brahmacdri and grhastha. Their payment (balim) is following the order, such as “Every day one must perform sandhya riles."
॥1.13.43॥ yatha kridopaskardndm samyoga-vigamav iha I TRANSLATION Just as the items used in playing are brought together and separated by the will of the player, humans are brought together and separated by the will of the Lord. COMMENTARY Kridopctskaranam refers to things like dice.
॥1.13.44॥ yan manyase dhruvam lokam adhruvam vd na cobhayam I TRANSLATION If one considers oneself to be the soul, the body, neither or both, in ail these cases, the person, situated with discernment beyond material affection, should not lament for himself or others. COMMENTARY It has been just said that because everything is under the control of the Lord, one should not lament. But when looking at the world, there is no real object of suffering. People may consider themselves as jiva (dhruvam) or as the body (adhruvam) or neither as jiva or body by being Brahman (ubhayam), or having qualities of both consciousness and unconsciousness (va).1 All four types of people should not lament for their relatives, since they have no affection (snehad anyatra), being situated with discernment. Affection is the source of lamentation and is the root of ignorance. This affection is generated from illusion in the material world {mohajat). This indicates that the affection related to bhakti is not included here as a source of lamentation. Lamentation arising from bhakti, the sthayi-bhava of karuna-rasa, is most excellent.
॥1.13.45॥ tasmajjahy ariga vaiklavyam ajnana-krtam atmanah I TRANSLATION O King! Give up your agitation arising from ignorance, thinking “How will they, suffering and without protection, live without me?” ' This would be the belief that the self is a conscious particle, but subject to destruction. COMMENTARY Give up the disturbance of mind which thinks “How will they live without me?”
॥1.13.46॥ kahi-karma-gunadhlno deho ’yam parka-bhautihah I TRANSLATION This body of five elements is dependent on time, karma and the material ingredients. How can a person, as if bitten by a snake, protect others? COMMENTARY No one can protect anyone else by giving maintenance. Time is the general cause. Karma is the cause of birth. Gurut indicates the material cause. The body made of five elements is dependent on these. The body with these constituents is quickly subject to destruction. One person bitten by a snake cannot protect others.
॥1.13.47॥ ahastani sahastanam apadani catus-padam | TRANSLATION The humans are maintained by the animals and the animals are maintained by the plants. The big are maintained by the small. One living being is the maintenance for another living being. COMMENTARY The maintenance of all entities is established in the beginning by the Lord. The animals (ahastani) are food for the humans. The plants (apadcmi) are food for the animals. The small fish are food for the big fish. One entity is the natural food for another. For renounced persons, maintenance through leaves, fruits and flowers prepared for the Lord is not forbidden. Why do you lament then?
॥1.13.48॥ lad iclam hhagavdn rajann eka atmatmanam sva-drk | TRANSLATION O King! This universe is only the Lord. He is the one soul of all the jivas. He is self manifesting, not dependent on others. He is the jiva and the objects of enjoyment for the jiva. See the one Lord manifested as many by his material energy. COMMENTARY “You have said that the world is dependent on the Lord. If everything is dependent on the Lord, why do you say that the body is dependent on time, karma and matter?” That is true. Everything is the Lord because everything in this world including time and karma is the effect of the Lord’s energies. That is expressed in this verse. The Lord is this universe (idam). Through his svariipa-sakti, in the form of Paramatma, he is the soul of the jivas (atmanam). He is self-revealing (svadrk). He is the jiva (antarah) as the enjoyer. He is the happiness and distress as the external objects of experience (anantarah). The Lord appears through these three energies (svariipa-sakti, jiva-sakti, maya-sakti). See the one Lord manifested as many (urudha) such as devatas and animals, by the maya-sakti.
॥1.13.49॥ so 'yam adya maharaja bhagavan bhuta-bhavanah I TRANSLATION He, the Lord of Dvaraka, protector of all beings, has appeared in the form of time to destroy the demons. COMMENTARY Where does this person with such powers exist? He is living in Dvaraka. He is here (so ’yam). He has appeared on earth (asyam) for destroying the demons. Appearing to the demons as the form of time he destroys them. Actually he has a form of supreme bliss but for the demons he appears as time.
॥1.13.50॥ nispadilam deva-krtyam avasesam pratiksate I TRANSLATION Having completed the actions for the devatas, he is waiting for the remaining activities. While he remains on earth, you should consider all things as objects of attachment. COMMENTARY He is waiting only for the remaining actions. Like Vidura, Narada did not describe the arrangement for the destruction of the Yadu family, which he knew had already taken place. The verb has no object, but it means that they should observe everything as objects of “I” and “mine.” Even hearing about the incident, they should consider everything in this way.
॥1.13.51॥ dhrtarastrah saha bhratra gandharya ca sva-bharyaya I TRANSLATION Dhrtarastra, with his wife Gandharf, and Vidura, has gone to a hermitage of sages on the south side of the Himalayas. COMMENTARY Having dispelled his lamentation, he now tells the actual facts to the inquisitive Yudhisthira in six verses. Daksinena means “in the southern direction.”
॥1.13.52॥ srotobhill saptabhirya vai svardhuni saptadha vyadhal I TRANSLATION That place where the Ganga became seven by dividing into seven branches to please the seven sages is called Sapta-srota. COMMENTARY That which is famous as Ganga (svardhuni) made herself into seven (sapiadha). Why? She did it to please the seven sages. That place is called by names like Sapta-srota or Marici-gaiiga.
॥1.13.53-54॥ snatvanusavanam tasmin hutva cagnin yatha-vidhi I jitasano jita-svasah pratyahrta-sad-inariyah I TRANSLATION At that place Dhrtarastra, bathing three times a day, performing sacrifice according to scriptural rules, drinking only water as food, controlling the mind, ridding himself of material desires, perfecting sitting postures and breathing, withdrawing the six senses, has destroyed the contamination of sattva, rajas and tamas by meditation on the Lord. COMMENTARY The process of astahga-yoga that he performed is described in four verses. The myomas are bathing, sacrifice and taking water as food. The yamas are calming the mind (upasantatma) and destroying attachments (vigataisanah). Asana, pranayama and pratyahdra are described in the third line. Dharana and dhyana are described in the last line.
॥1.13.55-56॥ vijndnatmani samyojya ksetrajne pravilapya lam | dhvasta-mdya-gunodarko niruddha-karanasayah | TRANSLATION Meditating on merging the false ego into the mahat-tattva, merging the mahat-tattva into the jiva, merging the jiva into the Brahman, and merging the Paramatma into Bhagavan, the supreme shelter, like merging the sky in the pot into the sky, he has destroyed the impressions arising from the gunas of maya, controlled the senses and mind. Stopping all enjoyment of the senses (or eating), he remains without movement like a pillar. COMMENTARY Merging the elements of his body into the senses, merging the false ego (atmanam) into the mahat-tattva (vijhdnatmani), merging the mahat-tattva into the jiva (ksetra-jhe), perceiving it as such, and merging the jiva into the Brahman, merging the Paramatma situated in the body (atmanam) into Bhagavan, the Lord (adhare), the airaya-tattva, the arhii. But it is well known that Paramatma and Bhagavan are one. That is true, but though they are one, there is a functional difference. This is explained through an example. It is like air in a pot and the air outside, like the limited sky and the unlimited sky. The sky in the pot and the sky outside the pot are actually one since the sky is all-pervading. Lack of deviation is described. Deviation arises from internal disturbance of the gunas or from external agitation of the senses. Dhrtarastra has neither because he has destroyed the results of the gunas of mdyd, the impressions of desires. Therefore he has controlled the senses and mind.
॥1.13.57॥ tasyantarayo maivahhuh sannyastakhila-karmanah I TRANSLATION Do not be an obstacle to Dhrtarastra who has renounced all actions! O King! Five days from now he will give up his body. He will turn himself to ashes. COMMENTARY Since Yudhisthira may try to bring him back Narada says “Do not be an obstacle (antardyah)1." Abhuh in this case should punya-sloka means King Nala, a famous person or Yudhisthira. be bhuh with mfl, but stays in that form because of poetic license. Yudhisthira may still want to see him. Therefore Narada says five days from now (adyatanat) he will give up his body. Yudhisthira may want to go to burn the body. Narada says that he will burn himself up (svam).
॥1.13.58॥ dahyamane ’gnibhir dehe palyuh patnl sahotaje I TRANSLATION While his body is being burned along with the cottage, the noble wife, situated outside, will enter the fire to follow her husband. COMMENTARY “I will go and bring back Gandhari!” No, that is not possible. When the body of her husband burns along with the hut (sahotaje) by the fire of yoga and the household fire, she, situated outside, will enter the fire following (anu) her husband.
॥1.13.59॥ viduras tu tad ascaryam nisamya kuru-nandana I TRANSLATION O joy of the Kurus! Seeing this astonishing event, Vidura, with joy and lamentation, will depart to visit holy places. COMMENTARY “I will go and bring Vidura back." No, that is not possible. Seeing this astonishing event, he will depart for holy places. Vidura will be joyful, since Dhrtarastra has attained a spiritual goal. He will lament as a worldly custom. He will then go from that place to serve holy places. It should be understood that Dhrtarastra being an offender to devotees, attained only liberation and not prema, since Vidura did not give such mercy.
॥1.13.60॥ ity uktvatharuhat svargam naradah saha-tumburuh I TRANSLATION Saying this, Narada with his vlna ascended to Svarga. Yudhisthira, taking those words in his heart, gave up his lamentation. COMMENTARY Narada saying this concluded, and then ascended to Svarga. Succdi means lamentation.
Thus ends the commentary on the Thirteenth Chapter of the First Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous dcaryas.
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