yad vā ayaṁ mantra-kṛd vo
yat—the house; vai—what else is there to say; ayam—Śrī Kṛṣṇa; mantra-kṛt—minister; vaḥ—you people; bhagavān—the Personality of Godhead; akhila-īśvaraḥ—the Lord of everything; pauravendra—Duryodhana; gṛham—house; hitvā—giving up; praviveśa—entered; ātmasāt—identify with oneself; kṛtam—so accepted.
What else is there to say about the residential house of the Pāṇḍavas? Śrī Kṛṣṇa, 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.
According to the Gauḍīya acintya-bhedābheda-tattva philosophy, anything which satisfies the senses of the Supreme Lord, Śrī Kṛṣṇa, is also Śrī Kṛṣṇa. For example, Śrī Vṛndāvana-dhāma is nondifferent from Śrī Kṛṣṇa (tad-dhāma vṛndāvanam) because at Vṛndāvana the Lord enjoys the transcendental bliss of His internal potency. Similarly, the house of the Pāṇḍavas 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 Pāṇḍavas was as good as Vṛndāvana, 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 Ṛṣi 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 Ṛṣi.
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