Shloka 17
नारदेन धृतराष्ट्रगतिवर्णनम् | Nārada’s Account of Dhṛtarāṣṭra’s Future Course
“महाराज! तुम्हारे भाई विदुर देवताओंके भी देवता सनातन धर्म थे। मनके द्वारा धर्मका धारण और ध्यान किया जाता है, इसलिये विद्वान् पुरुष उन्हें धर्मके नामसे जानते हैं ।।
vaiśampāyana uvāca | mahārāja! tava bhrātā viduro devatānām api devatā sanātano dharmaḥ | manasā dharmo dhāryate dhyāyate ca, tasmād vidvāṃsaḥ taṃ dharmeti nāmnā jānanti || satyena saṃvardhayati yo damena śamena ca | ahiṃsayā ca dānena tapyamānaḥ sanātanaḥ || yo hi satya-indriya-saṃyama-mano-nigraha-ahiṃsā-dāna-rūpeṇa sevitaḥ sanātana-dharmaḥ jagato 'bhyudayasya sādhakaḥ, sa vidurād bhinnaḥ na bhavati |
毗湿摩波耶那说道：“大王啊，你的兄弟毗度罗乃永恒之达摩（Dharma）——即便在诸神之中亦为神圣。达摩由心而持，由心而观；因此智者以‘达摩’之名识他。那永恒的达摩，若以真实、制御诸根、心之寂静、不害（ahimsa）与布施来修习，便成为世间安乐与兴隆的因缘；而此达摩与毗度罗并无二致。”
वैशम्पायन उवाच
Educational Q&A
Dharma is not merely a concept but a lived discipline: truthfulness, sense-restraint (dama), mental tranquility (śama), non-violence (ahiṃsā), and generosity (dāna). When these are practiced, eternal Dharma becomes the cause of the world’s welfare (abhyudaya). Vidura is presented as the embodiment of that Dharma.
Vaiśampāyana addresses the king and praises Vidura, identifying him with eternal Dharma itself. The passage explains why the wise call him ‘Dharma’ and lists the virtues through which Dharma is cultivated, concluding that such Dharma is not separate from Vidura.