Devanagari
स्वयं धनुर्द्वारि निधाय मायां
र्भ्रातु: पुरो मर्मसु ताडितोऽपि ।
स इत्थमत्युल्बणकर्णबाणै-
र्गतव्यथोऽयादुरु मानयान: ॥ १६ ॥
Verse text
svayaṁ dhanur dvāri nidhāya māyāṁ
bhrātuḥ puro marmasu tāḍito ’pi
sa ittham atyulbaṇa-karṇa-bāṇair
gata-vyatho ’yād uru mānayānaḥ
Synonyms
svayam
—
he himself
;
dhanuḥ dvāri
—
bow on the door
;
nidhāya
—
keeping
;
māyām
—
the external nature
;
bhrātuḥ
—
brother’s
;
puraḥ
—
from the palace
;
marmasu
—
in the core of the heart
;
tāḍitaḥ
—
being afflicted
;
api
—
in spite of
;
saḥ
—
he (Vidura)
;
ittham
—
like this
;
ati
—
ulbaṇa — severely
;
karṇa
—
ear
;
bāṇaiḥ
—
by the arrows
;
gata
—
vyathaḥ — without being sorry
;
ayāt
—
exited
;
uru
—
great
;
māna
—
yānaḥ — so thinking .
Translation
Thus being pierced by arrows through his ears and afflicted to the core of his heart, Vidura placed his bow on the door and quit his brother’s palace. He was not sorry, for he considered the acts of the external energy to be supreme.
Translation (Visvanatha Cakravarti Thakura)
Struck to his nerves by the sharp words of Duryodhana, directly spoken in front of him, considering that this was simply the action of māyā, without pain, Vidura, placing his bow at the door, left the palace.
When the sharp words entered his ears like arrows, hitting sensitive spots (marmasu), since he did not defend himself by saying “How can you speak like this to your brother?” Vidura had dispelled his suffering. “You have blessed me, Duryodhana! You have dispelled my suffering completely. This is because, being driven out of the palace, living in some distant place, in holy places, being completely detached, what pain can I suffer, having given up attachment to persons like you?” He then left (ayāt), by his own free will. It was better that he go by his free will than be removed by the sinful. He gave up everything of that house, even the bow. When I sit alone worshipping Kṛṣṇa in the future, of what use is this bow? Or, let there be not fear from sinful Duryodhana that I will fight on the side of Bhīma. He considered the great power (uru) of māyā, thinking that Duryodhana, blinded by māyā, does not see Kṛṣṇa, though he exists in front of him. Or another meaning is “How great is the māyā of Kṛṣṇa, the Supreme Lord, because, driving out the devotee of the Lord in this way, these persons will be killed by Bhīma and others!”
Purport
A pure devotee of the Lord is never perturbed by an awkward position created by the external energy of the Lord. In
Bhagavad-gītā
(3.27)
it is stated:
prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
A conditioned soul is absorbed in material existence under the influence of different modes of external energy. Absorbed in the false ego, he thinks that he is doing everything by himself. The external energy of the Lord, the material nature, is fully under the control of the Supreme Lord, and the conditioned soul is fully under the grip of the external energy. Therefore, the conditioned soul is fully under the control of the law of the Lord. But, due to illusion only, he thinks himself independent in his activities. Duryodhana was acting under such influence of the external nature, by which he would be vanquished at the ultimate end. He could not accept the sound advice of Vidura, but on the contrary he insulted that great soul, who was the well-wisher of his whole family. Vidura could understand this because he was a pure devotee of the Lord. In spite of being very strongly insulted by Duryodhana’s words, Vidura could see that Duryodhana, under the influence of
māyā,
the external energy, was making progress on the path toward his own ruination. He therefore considered the acts of the external energy to be supreme, yet he also saw how the internal energy of the Lord helped him in that particular situation. A devotee is always in a renounced temperament because the worldly attractions can never satisfy him. Vidura was never attracted by the royal palace of his brother. He was always ready to leave the place and devote himself completely to the transcendental loving service of the Lord. Now he got the opportunity by the grace of Duryodhana, and instead of being sorry at the strong words of insult, he thanked him from within because it gave him the chance to live alone in a holy place and fully engage in the devotional service of the Lord. The word
gata-vyathaḥ
(without being sorry) is significant here because Vidura was relieved from the tribulations which trouble every man entangled in material activities. He therefore thought that there was no need to defend his brother with his bow because his brother was meant for ruination. Thus he left the palace before Duryodhana could act.
Māyā,
the supreme energy of the Lord, acted here both internally and externally.