Vidura, while doing spiritual pilgrimage, learned about the soul from Maitreya and thus became extremely wise before returning to Hastināpura.
Sūta has just finished answering Śaunaka’s question about how Parīkṣit was born. Now he must answer the question about his deeds and death. To set the stage for this answer, he begins with a backstory related to Vidura.
Vidura is an uncle of the Pāṇḍava’s whose father was Vyāsa (on behalf of the King) but whose mother was a serving maid (it’s obviously a long and very interesting story). Nonetheless he was greatly respected by everyone in the family due to his humility and deep wisdom. The very name Vidura means “wise.” Vidura is not an ordinary person but a temporary incarnation of Yama, the god of death. Vidura tried passionately to stop his brother Dhṛtarāṣṭra from making the terrible Mahābhārata war happen. At a certain point, his brother got very annoyed with the constant good advice and insulted him in such a way that Vidura took the opportunity to leave the city and go on a spiritual pilgrimage.
The purpose of pilgrimage is not sightseeing. A holy place is not a location, but the worthy souls who exist at those locations. Vidura therefore sought out Maitreya, a greatly learned sage, and asked him all sorts of deep questions about the soul.
Vidura questioned Maitreya until he attained singular devotion for Govinda. Then he stopped.
Vidura felt that the ultimate goal of self-knowledge and self-realization is to fall singularly in divine love with the source of all bliss and pleasure, the All-Attractive Kṛṣṇa, “Govinda.” Therefore when he attained this state, there was no further need of inquiry from the sage.
His relatives – the son of Dharma with his younger brothers, Dhṛtarāṣṭra, Yuyutsu [Sātyaki], and Sūta [Sañjaya], Śāradvataḥ [Kṛpā], Pṛthā [Kunti], Gāndhārī, Draupadī, Subhadrā, Uttarā, Kṛpī and all the Pāṇḍava wives, relatives, children and women – saw him arriving.
The all went out to greet him, delighted as if life had suddenly returned to their bodies. They greeted him with embraces and respects, as appropriate.
Emotional tears of love were shed from the distress of separation from one another. The king arranged a very respectful seat and welcoming ceremony.
After feeding him and relaxing, seated pleasantly on a comfortable seat, the King began to speak very gently and humbly. Everyone listened.
Do you remember how you raised us under your protective wing, saving us and our mother from so many disasters like poisons and fires?
Tell us about your pilgrimage. How did you do it? Where in the world did you go? What were the most worthy places you visited?
Devotees of the All-Attractive, like you, are themselves “holy places.” They make holy places holy because the Mace-Wielder resides within them.
This is quite an important and frequently quoted text. The only transcendental entity is the All-Attractive Godhead. Everything else is mundane (prakṛti). A person becomes transcendental when divine love brilliantly reveals the All-Attractive in their hearts. A place becomes transcendental due to the presence and influence of such persons. Thus transcendence moves like an electric current from Godhead through the lightning rod of the saintly into the earth itself: creating a holy place. Wherever a true saint resides is a sacred place. Even after a saint departs a place, the residual effect of their influence does not immediately dissipate.
Uncle, have you seen or heard news about our protectors and friends who always are enrapt in Kṛṣṇa? Are the Yadus and their city prospering?
This is a very heavy question, as we will see. It is the real question on the King’s mind since he cannot remove his thoughts from his beloved Kṛṣṇa.