View source for Traitors. And what about the Vidura? Why he went away?

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[[Category:Questions asked to Srila Prabhupada]]
[[Category:Questions asked to SP... 1973]]
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1973_Conversations_and_Morning_Walks" class="sub_section" sec_index="6" parent="Conversations_and_Morning_Walks" text="1973 Conversations and Morning Walks"><h3>1973 Conversations and Morning Walks</h3>
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<div id="RoomConversationwithIndianGuestsJuly111973London_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="37" link="Room Conversation with Indian Guests -- July 11, 1973, London" link_text="Room Conversation with Indian Guests -- July 11, 1973, London">
<div class="heading">Vidura was neutral. He left home when he understood that "Fighting is now inevitable. They'll fight. Why shall I remain here?" He left home.
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<span class="link">[[Vanisource:Room Conversation with Indian Guests -- July 11, 1973, London|Room Conversation with Indian Guests -- July 11, 1973, London]]: </span><div class="text"><p style="display: inline;">Guest (8): Now, while Bhīṣmadeva was a devotee of Kṛṣṇa, why he has taken the Kaurava side? Many people ask about... He knows Kṛṣṇa...</p>
<p>Prabhupāda: First of all give him. Yes.</p>
<p>Guest (8): ...and still, he took the side of Kauravas in the fight, being a devotee of Kṛṣṇa, and he knew that Pāṇḍavas were right and Kauravas were not right. So many times this question has been very...</p>
<p>Prabhupāda: Because he wanted to be killed by the devotee of Kṛṣṇa.</p>
<p>Guest (8): By God. (background talking)</p>
<p>Prabhupāda: Bring more.</p>
<p>Guest (1): O.K.</p>
<p>Prabhupāda: He followed the moral principles of this material world. He thought... He expressed that "Duryodhana...," he knew that "Either be on Arjuna's side or not, Arjuna will be victorious. Because Kṛṣṇa is there. So let us fight with..." Because kṣatriya, this fighting is sporting. You see. That is not any difficult task for them. So he showed these moral principles, that "These people are maintaining me, Duryodhana... They are maintaining me. I am old man, and they are taking care of me, and they are expect... So when they are in danger, I shall go to his enemy's side? Oh, this is not good." That he saw. And he knew that, "Even if I do not go to this side, he'll be victorious." So he showed these moral principles. "So one is maintaining me and he is in now danger, I go to his enemy's side, that does not look well."</p>
<p>Guest (8): Morally.</p>
<p>Prabhupāda: Yes.</p>
<p>Guest (8): That's the question we were discussing. Yes.</p>
<p>Prabhupāda: Is good?</p>
<p>Guest (8): Oh very well. We discussed this point in Bhāgavatam, and these young boys, they tried to very closely to the point so that if I put the question before you...</p>
<p>Prabhupāda: If somebody is maintaining you, and when he's in danger, you go to his enemy's side, that does not look nice. Yes. Otherwise, everyone was on Arjuna's side. Droṇācārya. But they considered like this, that "They have maintained us so long. And now there is fight, and we shall go to the enemy's side. What is this? What people will say? 'Treacherous.' "</p>
<p>Guest (8): Traitors. And what about the Vidura? Why he went away?</p>
<p>Prabhupāda: Vidura was neutral. He left home when he understood that "Fighting is now inevitable. They'll fight. Why shall I remain here?" He left home. And Kṛṣṇa also said that "I will not fight. I'll not fight because this is family quarrel. I am known to every one of you. We are related. So I cannot take this side or that side. I may be..." He divided... He, by tricks... His soldiers one side, and He Himself one side. So Duryodhana preferred, Duryodhana preferred His soldiers, that "Why shall I take this one man. I'll take His soldiers." And Arjuna said, "No, I want Kṛṣṇa." So Kṛṣṇa said, "Although I'm going to your side, but I'll not fight. Mind that." And, "Never mind, You don't fight." Mahābhārata is very nice. "Greater India." Mahābhārata means "The History of Greater India." Mahābhārata. Mahā means "greater."</p>
<p>Guest (8): That inspired the devotees, really, like anything, and...</p>
<p>Prabhupāda: And that was written for strī-śūdra-dvija-bandhūnām ([[Vanisource:SB 1.4.25|SB 1.4.25]]). Mahābhārata was written by... This is history, but it was written by Vyāsadeva for woman, strī, śūdra and dvija-bandhu. Dvija-bandhu means those who are born in high family, brāhmaṇa, kṣatriya, vaiśya, but they are not cultured as their forefathers. They are called dvija-bandhu. And they are compared with śūdras. So strī-śūdra-dvija-bandhūnām. For these women, śūdra and dvija-bandhu, Mahābhārata is Vedic literature. But for their understanding... They could not understand the Vedic language directly. Therefore Mahābhārata was written. And in Mahābhārata he gave the topics, Kṛṣṇa and Arjuna, Bhagavad-gītā. Therefore Bhagavad-gītā is the essence of all Vedic literatures.</p>
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