The third canto of the Bhagavata Purana reveals how different strands of the narrative evolved to constitute this devotional literature. Sage Maitreya traces the origin of the instruction from Sankarshana through Sanatkumara and Sankhyayana to Parasara from whom he himself got direct instruction.
Thus there are several speakers who address several listeners.Suta speaks to Saunaka and other sages, Suka to Parikshit, Uddhava and Maitreya to Vidhura, Narada to Yudhishtira and so on. These narratives celebrate the association of devotees of the Lord as much as the Lord Himself. The most endearing aspect of the devotional literature is the bond that grows between the devotees who hail His supremacy in one voice and of the unique link that the Lord establishes with each one of them,
said Srimati Prema Pandurang in a discourse.
Such an overwhelming experience unfolds when Vidhura, who was banished from the court of the Kurus, and Uddhava, a great devotee and attendant of Lord Krishna, meet and this is also related in the third canto. Uddhava describes to Vidhura the end of Krishna avatar and how the Lord had taught him the higher truths and advises him to
meditate on them in the sacred ashram at Badri. Suka then explains to Parikshit about why Vidhura, whose advice is sought by Dhritarashtra, is banished. Vidhura is point-blank in criticising the blind king for his moral failure in abetting Duryodhana’s wrong ways and Dhritarashtra is unable to digest this hard truth. So Vidhura leaves his home in Hastinapura which Krishna had once visited. Suka now extols Vidhura’s bhakti.
When Krishna enters Duryodhana’s assembly as a messenger of the Pandavas, he rejects the latter’s invitation to his palace and prefers to stay in Vidhura’s house as He deemed it His own home.
The Lord recognises pure and unalloyed devotion behind the offerings people give Him. No matter what simple offering it might be it assumes great value in His view when given with love and devotion to Him and with unselfishness
Thus there are several speakers who address several listeners.Suta speaks to Saunaka and other sages, Suka to Parikshit, Uddhava and Maitreya to Vidhura, Narada to Yudhishtira and so on. These narratives celebrate the association of devotees of the Lord as much as the Lord Himself. The most endearing aspect of the devotional literature is the bond that grows between the devotees who hail His supremacy in one voice and of the unique link that the Lord establishes with each one of them,
said Srimati Prema Pandurang in a discourse.
Such an overwhelming experience unfolds when Vidhura, who was banished from the court of the Kurus, and Uddhava, a great devotee and attendant of Lord Krishna, meet and this is also related in the third canto. Uddhava describes to Vidhura the end of Krishna avatar and how the Lord had taught him the higher truths and advises him to
meditate on them in the sacred ashram at Badri. Suka then explains to Parikshit about why Vidhura, whose advice is sought by Dhritarashtra, is banished. Vidhura is point-blank in criticising the blind king for his moral failure in abetting Duryodhana’s wrong ways and Dhritarashtra is unable to digest this hard truth. So Vidhura leaves his home in Hastinapura which Krishna had once visited. Suka now extols Vidhura’s bhakti.
When Krishna enters Duryodhana’s assembly as a messenger of the Pandavas, he rejects the latter’s invitation to his palace and prefers to stay in Vidhura’s house as He deemed it His own home.
The Lord recognises pure and unalloyed devotion behind the offerings people give Him. No matter what simple offering it might be it assumes great value in His view when given with love and devotion to Him and with unselfishness
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