viduras tu tad ascaryam
nisamya kuru-nandana
harsa-soka-yutas tasmad
ganta tirtha-nisevakah
vidurahVidura also; tu—but; tat—that incident; ascaryam—wonderful; nisamya—seeing; kuru-nandana—O son of the Kuru dynasty; harsa—delight; soka—grief; yutah—affected by; tasmat—from that place; ganta—will go away; tirtha—place of pilgrimage; nisevakah—for being enlivened.
Vidura, being affected with delight and grief, will then leave that place of sacred pilgrimage.
Vidura was astonished to see the marvelous departure of his brother Dhrtarastra as a liberated yogi, for in his past life he was much attached to materialism. Of course it was only due to Vidura that his brother attained the desirable goal of life. Vidura was therefore glad to learn about it. But he was sorry that he could not make his brother turn into a pure devotee. This was not done by Vidura because of Dhrtarastra's being inimical to the Pandavas, who were all devotees of the Lord. An offense at the feet of a Vaisnava is more dangerous than an offense at the lotus feet of the Lord. Vidura was certainly very liberal to bestow mercy upon his brother Dhrtarastra, whose past life was very materialistic. But ultimately the result of such mercy certainly depended on the will of the Supreme Lord in the present life; therefore Dhrtarastra attained liberation only, and after many such liberated states of life one can attain to the stage of devotional service. Vidura was certainly very mortified by the death of his brother and sister-in-law, and the only remedy to mitigate such lamentation was to go out to pilgrimage. Thus Maharaja Yudhisthira had no chance to call back Vidura, his surviving uncle.

Link to this page: https://prabhupadabooks.com/sb/1/13/59

Previous: SB 1.13.58     Next: SB 1.13.60

If you Love Me Distribute My Books -- Srila Prabhupada