विदुर
Also known as क्षत्ता
Vidura (Kshatta), born of Vyasa and the maidservant of Ambika, is the younger brother of Dhritarashtra and Pandu; he is held to be Yama incarnate, born in a shudra womb through the curse of the sage Mandavya (SB 1.13.15). In the Kuru assembly he was the one fearless voice of dharma and policy, and by warning of the house of lac he saved the Pandavas' lives (SB 1.13.8, 34). Insulted by Duryodhana, he left Hastinapura on pilgrimage and received knowledge of the self from Maitreya (SB 1.13.1). Returning in SB 1.13, he moved Dhritarashtra to renounce home by a rebuke at once harsh and compassionate. The Vidura-Maitreya dialogue of the third Skandha rests on his questions.
Śrīmad Bhāgavata Mahāpurāṇa 1.13.1 — Sanskrit Wikisource (pinned oldid=110184)
Vidura is the brother of Dhritarashtra. Source evidence (SB 1.13.29): Vidura is Dhritarashtra's younger brother: 'evam raja vidurenanujena' (SB 1.13.29) and 'bhratur jyeshthasya shreyaskrit' (SB 1.13.14), working the good of his elder brother. Evidence: EXPLICIT.
Vidura is the teacher of Dhritarashtra. Source evidence (SB 1.13.18): Vidura instructed Dhritarashtra to leave home: from 'rajan nirgamyatam shighram pashyedam bhayam agatam' (SB 1.13.18) to 'athodicim disham yatu' (SB 1.13.28); so awakened, he departed (SB 1.13.29). Direction: instructor -> instructed. Evidence: EXPLICIT.
Son Mitra DeityVidura is the son of Mitra. Source evidence (SB 3.7.26): Maitreya, addressing Vidura, asks for a description of the worlds 'where the sons of Mitra dwell': 'upary adhash cha ye lokA bhUmer mitrAtmajAsate' (SB 3.7.26). The word 'mitrAtmajAH' names Vidura as a son of Mitra.
Student Maitreya SageVidura is the student of Maitreya. Source evidence (SB 1.13.1): Vidura learned the destiny of the self from Maitreya on his pilgrimage: 'vidurastirtha-yatrayam maitreyad atmano gatim jnatva' (SB 1.13.1); the ablative 'maitreyat' marks the source. Direction: pupil -> teacher. Evidence: EXPLICIT.
'sarvam tat samavarnayat... vina yadu-kula-kshayam' (SB 1.13.12); 'sakaruno duhkhitan drashtum akshamah' (SB 1.13.13), unable to see them grieved.
'bhavad-vidha bhagavatas tirtha-bhutah svayam vibho tirthi-kurvanti tirthani svantah-sthena gada-bhrita' (SB 1.13.10) — because of the mace-bearer within.
Shuka calls Vidura 'amalAtman': 'na hy alpArthodayas tasya vidurasyAmalAtmanaH' (SB 3.1.4).
The episode consistently names him Kshatta: 'kShattrA vanaM praviShTena' (SB 3.1.1); 'kShattA sakarNAnujasaubalena' (3.1.14).
Hearing from Uddhava of the unbearable slaying of his friends, Kshatta the wise one quieted by knowledge the grief that had arisen: 'j~nAnena Ashamayad kShattA shokam utpatitaM budhaH' (SB 3.4.23).
Vidura admits that he has heard the observances of the Lord, high and low, again and again from the mouth of Vyasa, yet was not satisfied apart from the flood of nectar that is the tale of Krishna: 'atR^ipnum kShulla-sukha-AvahAnAM teShAm R^ite kR^iShNa-kathAmR^itaughAt' (SB 3.5.10). He says that even as he listens his mind is not sated (SB 3.5.7).
Vidura asks how the gunas and actions could attach even as play to the Lord who is consciousness alone, unchanging and beyond the gunas: 'brahman kathaM bhagavataH chin-mAtrasya avikAriNaH / lIlayA cha api yujyeran nirguNasya guNAH kriyAH' (SB 3.7.2). He raises the child's exertion as an illustration himself and then states its limit (SB 3.7.3), and finally calls the whole matter a knot of ignorance and asks for its removal (SB 3.7.7).
In SB 3.7.21-41 Vidura asks Maitreya for a long list of topics: the arising of the Virat from the mahat and the rest; the prajapatis, the creations and secondary creations; the Manus and the manvantaras; the lines and their accounts; the worlds; the four kinds of birth; the incarnations of the gunas; the divisions of varna and ashrama; the rishis and the Veda; sacrifice, yoga and Sankhya; the heretical paths; the destinations of the jiva; the four aims of life; livelihood and the science of the rod; the ancestral rite; the pitrs; the planets, lunar mansions and stars; the divisions of time; giving, austerity, works offered and works built; the dharma of one abroad and of one in danger; the withdrawal of the principles; and knowledge, devotion and detachment arising of themselves. He grounds the request in the relation of teacher and disciple (SB 3.7.36).
At SB 3.10.1-2 Vidura asks in how many ways Brahma, the grandsire of the worlds, created the beings when the Lord had withdrawn — those of the body and those of the mind — and asks that all their doubts be cut through. At SB 3.10.10, referring to Hari of wondrous deeds and many forms, he asks for the mark called time.
Vidura is an incarnation of Yama: 'yavad dadhara shudratvam shapad varsha-shatam yamah' (SB 1.13.15) — cursed by Mandavya, Yama bore shudra-hood for a hundred years, during which Aryama wielded the rod. Direction: incarnation -> source. Evidence: STRONG_CONTEXT.
Insulted in the assembly by Dhritarashtra's son, Vidura laid down his bow at the door himself and left Hastinapura without distress, wandering from shrine to shrine: 'svayaM dhanur dvAri nidhAya mAyAM gatavyatho 'yAt' (SB 3.1.16-19).
Hearing at Prabhasa of the destruction of his own kin, and after visiting the tirthas of the Sarasvati, Vidura came to the Yamuna and there saw Uddhava the devotee: 'yamunAm upetya tatroddhavaM bhAgavataM dadarsha' (SB 3.1.21-24).
Vidura protected the young Pandavas from poison, the fire and other calamities: 'vipad-ganad vishagnyader mocita yat samatrikah' (SB 1.13.8) and 'sarvan nah suhridah shishun arakshatam vyasanatah pitrivyau' (SB 1.13.34). Direction: protector -> protected. Evidence: EXPLICIT.
