Śrīmad Bhāgavatam|Canto 11 Chapter 29
su-dustarām imāṁ manye
yathāñjasā pumān siddhyet
tan me brūhy añjasācyuta
śrī-uddhavaḥ uvāca — Śrī Uddhava said; su-dustarām — very difficult to execute; imām — this; manye — I think; yoga-caryām — process of yoga; anātmanaḥ — for one who has not controlled his mind; yathā — how; añjasā — easily; pumān — a person; siddhyet — may accomplish it; tat — that; me — to me; brūhi — please tell; añjasā — in a simple manner; acyuta — O infallible Lord.
Śrī Uddhava said: My dear Lord Acyuta, I fear that the method of yoga described by You is very difficult for one who cannot control his mind. Therefore please explain to me in simple terms how someone can more easily execute it.
yuñjanto yogino manaḥ
prāyaśaḥ — for the most part; puṇḍarīka-akṣa — O lotus-eyed Lord; yuñjantaḥ — who engage; yoginaḥ — yogīs; manaḥ — the mind; viṣīdanti — become frustrated; asamādhānāt — because of inability to attain trance; manaḥ-nigraha — by the attempt to subdue the mind; karśitāḥ — weary.
O lotus-eyed Lord, generally those yogīs who try to steady the mind experience frustration because of their inability to perfect the state of trance. Thus they weary in their attempt to bring the mind under control.
athāta ānanda-dughaṁ padāmbujaṁ
haṁsāḥ śrayerann aravinda-locana
sukhaṁ nu viśveśvara yoga-karmabhis
tvan-māyayāmī vihatā na māninaḥ
atha — now; ataḥ — therefore; ānanda-dugham — the source of all ecstasy; pada-ambujam — Your lotus feet; haṁsāḥ — the swanlike men; śrayeran — take shelter of; aravinda-locana — O lotus-eyed; sukham — happily; nu — indeed; viśva-īśvara — Lord of the universe; yoga-karmabhiḥ — because of their practice of mysticism and fruitive work; tvat-māyayā — by Your material energy; amī — these; vihatāḥ — defeated; na — do not (take shelter); māninaḥ — those who are falsely proud.
Therefore, O lotus-eyed Lord of the universe, swanlike men happily take shelter of Your lotus feet, the source of all transcendental ecstasy. But those who take pride in their accomplishments in yoga and karma fail to take shelter of You and are defeated by Your illusory energy.
kiṁ citram acyuta tavaitad aśeṣa-bandho
dāseṣv ananya-śaraṇesu yad ātma-sāttvam
yo ’rocayat saha mṛgaiḥ svayam īśvarāṇāṁ
kim — what; citram — wonder; acyuta — O infallible Lord; tava — Your; etat — this; aśeṣa-bandho — O friend of all; dāseṣu — for the servants; ananya-śaraṇeṣu — who have taken no other shelter; yat — which; ātma-sāttvam — intimacy with You; yaḥ — who; arocayat — acted affectionately; saha — with; mṛgaiḥ — the animals (monkeys); svayam — Yourself; īśvarāṇām — of the great demigods; śrīmat — effulgent; kirīṭa — of the helmets; taṭa — by the edges; pīḍita — shaken; pāda-pīṭhaḥ — whose footstool.
My dear infallible Lord, it is not very astonishing that You intimately approach Your servants who have taken exclusive shelter of You. After all, during Your appearance as Lord Rāmacandra, even while great demigods like Brahmā were vying to place the effulgent tips of their helmets upon the cushion where Your lotus feet rested, You displayed special affection for monkeys such as Hanumān because they had taken exclusive shelter of You.
taṁ tvākhilātma-dayiteśvaram āśritānāṁ
sarvārtha-daṁ sva-kṛta-vid visṛjeta ko nu
ko vā bhajet kim api vismṛtaye ’nu bhūtyai
kiṁ vā bhaven na tava pāda-rajo-juṣāṁ naḥ
tam — that; tvā — You; akhila — of all; ātma — the Supreme Soul; dayita — the most dear; īśvaram — and the supreme controller; āśrītānām — of those who take shelter of You; sarva-artha — of all perfections; dam — the bestower; sva-kṛta — the benefit you have given; vit — who knows; visṛjeta — can reject; kaḥ — who; nu — indeed; kaḥ — who; vā — or; bhajet — can accept; kim api — anything; vismṛtaye — for forgetfulness; anu — consequently; bhūtyai — for sense gratification; kim — what; vā — or; bhavet — is; na — not; tava — Your; pāda — of the lotus feet; rajaḥ — the dust; juṣām — for those who are serving; naḥ — ourselves.
Who, then, could dare reject You, the very Soul, the most dear object of worship, and the Supreme Lord of all — You who give all possible perfections to the devotees who take shelter of You? Who could be so ungrateful, knowing the benefits You bestow? Who would reject You and accept something for the sake of material enjoyment, which simply leads to forgetfulness of You? And what lack is there for us who are engaged in the service of the dust of Your lotus feet?
naivopayanty apacitiṁ kavayas taveśa
brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ
yo ’ntar bahis tanu-bhṛtām aśubhaṁ vidhunvann
ācārya-caittya-vapuṣā sva-gatiṁ vyanakti
na eva — not at all; upayanti — are able to express; apacitim — their gratitude; kavayaḥ — learned devotees; tava — Your; īśa — O Lord; brahma-āyuṣā — with a lifetime equal to Lord Brahmā’s; api — in spite of; kṛtam — magnanimous work; ṛddha — increased; mudaḥ — joy; smarantaḥ — remembering; yaḥ — who; antaḥ — within; bahiḥ — outside; tanu-bhṛtām — of those who are embodied; aśubham — misfortune; vidhunvan — dissipating; ācārya — of the spiritual master; caittya — of the Supersoul; vapuṣā — by the forms; sva — own; gatim — path; vyanakti — shows.
O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahmā, for You appear in two features — externally as the ācārya and internally as the Supersoul — to deliver the embodied living being by directing him how to come to You.
pṛṣṭo jagat-krīḍanakaḥ sva-śaktibhiḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; uddhavena — by Uddhava; ati-anurakta — extremely attached; cetasā — whose heart; pṛṣṭaḥ — asked; jagat — the universe; krīḍanakaḥ — whose plaything; sva-śaktibhiḥ — by His own energies; gṛhīta — who has assumed; mūrti — personal forms; trayaḥ — three; īśvara — of all controllers; īśvaraḥ — the supreme controller; jagāda — He spoke; sa-prema — loving; manaḥ-hara — attractive; smitaḥ — whose smile.
Śukadeva Gosvāmī said: Thus questioned by the most affectionate Uddhava, Lord Kṛṣṇa, the supreme controller of all controllers, who takes the entire universe as His plaything and assumes the three forms of Brahmā, Viṣṇu and Śiva, began to reply, lovingly displaying His all-attractive smile.
hanta te kathayiṣyāmi
mama dharmān su-maṅgalān
yān śraddhayācaran martyo
mṛtyuṁ jayati durjayam
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; hanta — yes; te — to you; kathayiṣyāmi — I shall speak; mama — relating to Me; dharmān — religious principles; su-maṅgalān — most auspicious; yān — which; śraddhayā — with faith; ācaran — executing; martyaḥ — a mortal human being; mṛtyum — death; jayati — conquers; durjayam — unconquerable.
The Supreme Personality of Godhead said: Yes, I shall describe to you the principles of devotion to Me, by executing which a mortal human being will conquer unconquerable death.
kuryāt sarvāṇi karmāṇi
mad-arthaṁ śanakaiḥ smaran
kuryāt — one should perform; sarvāṇi — all; karmāṇi — prescribed activities; mat-artham — for Me; śanakaiḥ — without becoming impetuous; smaran — remembering; mayi — unto Me; arpita — who has offered; manaḥ-cittaḥ — his mind and his intelligence; mat-dharma — My devotional service; ātma-manaḥ — of his own mind; ratiḥ — the attraction.
Always remembering Me, one should perform all his duties for Me without becoming impetuous. With mind and intelligence offered to Me, one should fix his mind in attraction to My devotional service.
deśān puṇyān āśrayeta
mad-bhaktaiḥ sādhubhiḥ śritān
deśān — places; puṇyān — sacred; āśrayeta — he should take shelter of; mat-bhaktaiḥ — by My devotees; sādhubhiḥ — saintly; śritān — resorted to; deva — among the demigods; asura — demons; manuṣyeṣu — and human beings; mat-bhakta — of My devotees; ācaritāni — the activities; ca — and.
One should take shelter of holy places where My saintly devotees reside, and one should be guided by the exemplary activities of My devotees, who appear among the demigods, demons and human beings.
pṛthak satreṇa vā mahyaṁ
pṛthak — alone; satreṇa — in assembly; vā — or; mahyam — for Me; parva — monthly observances, such as Ekādaśī; yātrā — special gatherings; mahā-utsavān — and festivals; kārayet — one should arrange to perform; gīta — with singing; nṛtya-ādyaiḥ — dancing and so on; mahā-rāja — royal; vibhūtibhiḥ — with signs of opulence.
Either alone or in public gatherings, with singing, dancing and other exhibitions of royal opulence, one should arrange to celebrate those holy days, ceremonies and festivals set aside specially for My worship.
mām eva sarva-bhūteṣu
bahir antar apāvṛtam
yathā kham amalāśayaḥ
mām — Me; eva — indeed; sarva-bhūteṣu — within all living beings; bahiḥ — externally; antaḥ — internally; apāvṛtam — uncovered; īkṣeta — one should see; ātmani — within himself; ca — also; ātmānam — the Supreme Soul; yathā — as; kham — the sky; amala-āśayaḥ — having a pure heart.
With a pure heart one should see Me, the Supreme Soul within all beings and also within oneself, to be both unblemished by anything material and also present everywhere, both externally and internally, just like the omnipresent sky.
iti sarvāṇi bhūtāni
jñānaṁ kevalam āśritaḥ
brāhmaṇe pukkase stene
brahmaṇye ’rke sphuliṅgake
akrūre krūrake caiva
sama-dṛk paṇḍito mataḥ
iti — in this way; sarvāṇi — to all; bhūtāni — living beings; mat-bhāvena — with the sense of My presence; mahā-dyute — O greatly effulgent Uddhava; sabhājayan — giving respect; manyamānaḥ — so considering; jñānam — knowledge; kevalam — transcendental; āśritaḥ — taking shelter of; brāhmaṇe — in the brāhmaṇa; pukkase — in the outcaste of the Pukkasa tribe; stene — in the thief; brahmaṇye — in the man who respects brahminical culture; arke — in the sun; sphuliṅgake — in the spark of the fire; akrūre — in the gentle; krūrake — in the cruel; ca — also; eva — indeed; sama-dṛk — having equal vision; paṇḍitaḥ — a learned scholar; mataḥ — is considered.
O brilliant Uddhava, one who thus views all living entities with the idea that I am present within each of them, and who by taking shelter of this divine knowledge offers due respect to everyone, is considered actually wise. Such a man sees equally the brāhmaṇa and the outcaste, the thief and the charitable promoter of brahminical culture, the sun and the tiny sparks of fire, the gentle and the cruel.
nareṣv abhīkṣṇaṁ mad-bhāvaṁ
puṁso bhāvayato ’cirāt
sāhaṅkārā viyanti hi
nareṣu — in all persons; abhīkṣṇam — constantly; mat-bhāvam — the personal presence of Me; puṁsaḥ — of the person; bhāvayataḥ — who is meditating upon; acirāt — quickly; spardhā — the tendency to feel rivalry (against equals); asūyā — envy (of superiors); tiraskārāḥ — and abuse (of inferiors); sa — along with; ahaṅkārāḥ — false ego; viyanti — they disappear; hi — indeed.
For him who constantly meditates upon My presence within all persons, the bad tendencies of rivalry, envy and abusiveness, along with false ego, are very quickly destroyed.
visṛjya smayamānān svān
dṛśaṁ vrīḍāṁ ca daihikīm
praṇamed daṇḍa-vad bhūmāv
visṛjya — giving up; smayamānān — who are laughing; svān — one’s own friends; dṛśam — the outlook; vrīḍām — the embarrassment; ca — and; daihikīm — of the bodily conception; praṇamet — one should offer obeisances; daṇḍa-vat — falling down like a rod; bhūmau — upon the ground; ā — even; śva — to the dogs; cāṇḍāla — outcastes; go — cows; kharam — and asses.
Disregarding the ridicule of one’s companions, one should give up the bodily conception and its accompanying embarrassment. One should offer obeisances before all — even the dogs, outcastes, cows and asses — falling flat upon the ground like a rod.
yāvat sarveṣu bhūteṣu
tāvad evam upāsīta
yāvat — as long as; sarveṣu — in all; bhūteṣu — living entities; mat-bhāvaḥ — the vision of My presence; na upajāyate — does not fully develop; tāvat — for that long; evam — in this way; upāsīta — one must worship; vāk — of his speech; manaḥ — mind; kāya — and body; vṛttibhiḥ — by the functions.
Until one has fully developed the ability to see Me within all living beings, one must continue to worship Me by this process with the activities of his speech, mind and body.
sarvaṁ brahmātmakaṁ tasya
sarvam — everything; brahma-ātmakam — based on the Absolute Truth; tasya — for him; vidyayā — by transcendental knowledge; ātma-manīṣayā — by realization of the Supreme Soul; paripaśyan — seeing everywhere; uparamet — he should desist from material activities; sarvataḥ — in all cases; mukta-saṁśayaḥ — freed from doubts.
By such transcendental knowledge of the all-pervading Personality of Godhead, one is able to see the Absolute Truth everywhere. Freed thus from all doubts, one gives up fruitive activities.
ayaṁ hi sarva-kalpānāṁ
sadhrīcīno mato mama
ayam — this; hi — indeed; sarva — of all; kalpānām — processes; sadhrīcīnaḥ — the most appropriate; mataḥ — is considered; mama — by Me; mat-bhāvaḥ — seeing Me; sarva-bhūteṣu — within all living entities; manaḥ-vāk-kāya-vṛttibhiḥ — by the functions of one’s mind, words and body.
Indeed, I consider this process — using one’s mind, words and bodily functions for realizing Me within all living beings — to be the best possible method of spiritual enlightenment.
na hy aṅgopakrame dhvaṁso
mayā vyavasitaḥ samyaṅ
na — there is not; hi — indeed; aṅga — My dear Uddhava; upakrame — in the attempt; dhvaṁsaḥ — destruction; mat-dharmasya — of My devotional service; uddhava — My dear Uddhava; aṇu — the slightest; api — even; mayā — by Me; vyavasitaḥ — established; samyak — perfectly; nirguṇa-tvāt — because of its being transcendental; anāśiṣaḥ — having no ulterior motive.
My dear Uddhava, because I have personally established it, this process of devotional service unto Me is transcendental and free from any material motivation. Certainly a devotee never suffers even the slightest loss by adopting this process.
yo yo mayi pare dharmaḥ
kalpyate niṣphalāya cet
tad-āyāso nirarthaḥ syād
bhayāder iva sattama
yaḥ yaḥ — whatever; mayi — unto Me; pare — the Supreme; dharmaḥ — is religion; kalpyate — tends; niṣphalāya — toward becoming free from the result of material work; cet — if; tat — of that; āyāsaḥ — the endeavor; nirarthaḥ — futile; syāt — may be; bhaya-ādeḥ — of fear and so on; iva — as; sat-tama — O best of saintly persons.
O Uddhava, greatest of saints, in a dangerous situation an ordinary person cries, becomes fearful and laments, although such useless emotions do not change the situation. But activities offered to Me without personal motivation, even if they are externally useless, amount to the actual process of religion.
eṣā buddhimatāṁ buddhir
manīṣā ca manīṣiṇām
yat satyam anṛteneha
eṣā — this; buddhi-matām — of the intelligent; buddhiḥ — the intelligence; manīṣā — the cleverness; ca — and; manīṣiṇām — of the clever; yat — which; satyam — the real; anṛtena — by the false; iha — in this life; martyena — by the mortal; āpnoti — obtains; mā — Me; amṛtam — the immortal.
This process is the supreme intelligence of the intelligent and the cleverness of the most clever, for by following it one can in this very life make use of the temporary and unreal to achieve Me, the eternal reality.
eṣa te ’bhihitaḥ kṛtsno
devānām api durgamaḥ
eṣaḥ — this; te — unto you; abhihitaḥ — has been described; kṛtsnaḥ — completely; brahma-vādasya — of the science of the Absolute Truth; saṅgrahaḥ — the survey; samāsa — in brief; vyāsa — in detail; vidhinā — by both means; devānām — for the demigods; api — even; durgamaḥ — inaccessible.
Thus have I related to you — both in brief and in detail — a complete survey of the science of the Absolute Truth. Even for the demigods, this science is very difficult to comprehend.
abhīkṣṇaśas te gaditaṁ
etad vijñāya mucyeta
abhīkṣṇaśaḥ — repeatedly; te — to you; gaditam — spoken; jñānam — knowledge; vispaṣṭa — clear; yukti — logical arguments; mat — having; etat — this; vijñāya — properly understanding; mucyeta — will become liberated; puruṣaḥ — a person; naṣṭa — destroyed; saṁśayaḥ — his doubts.
I have repeatedly spoken this knowledge to you with clear reasoning. Anyone who properly understands it will become free from all doubts and attain liberation.
su-viviktaṁ tava praśnaṁ
mayaitad api dhārayet
sa-viviktam — clearly elucidated; tava — your; praśnam — question; mayā — by Me; etat — this; api — even; dhārayet — fixes his attention upon; sanātanam — eternal; brahma-guhyam — secret of the Vedas; param — supreme; brahma — the Absolute Truth; adhigacchati — he attains.
Anyone who fixes his attention on these clear answers to your questions will attain to the eternal, confidential goal of the Vedas — the Supreme Absolute Truth.
ya etan mama bhakteṣu
dadāmy ātmānam ātmanā
yaḥ — who; etat — this; mama — My; bhakteṣu — among the devotees; sampradadyāt — instructs; su-puṣkalam — liberally; tasya — to him; aham — I; brahma-dāyasya — to the person who is the bestower of knowledge of the Absolute; dadāmi — I give; ātmānam — Myself; ātmanā — by Myself.
One who liberally disseminates this knowledge among My devotees is the bestower of the Absolute Truth, and to him I give My very own self.
ya etat samadhīyīta
pavitraṁ paramaṁ śuci
sa pūyetāhar ahar māṁ
yaḥ — who; etat — this; samadhīyīta — recites loudly; pavitram — the purifying agent; paramam — supreme; śuci — clear and transparent; saḥ — he; pūyeta — becomes purified; ahaḥ ahaḥ — day after day; mām — Me; jñāna-dīpena — with the lamp of knowledge; darśayan — exhibiting.
He who loudly recites this supreme knowledge, which is the most lucid and purifying, becomes purified day by day, for he reveals Me to others with the lamp of transcendental knowledge.
ya etac chraddhayā nityam
avyagraḥ śṛṇuyān naraḥ
mayi bhaktiṁ parāṁ kurvan
karmabhir na sa badhyate
yaḥ — who; etat — this; śraddhayā — with faith; nityam — regularly; avyagraḥ — free from distraction; śṛṇuyāt — listens; naraḥ — a person; mayi — to Me; bhaktim — devotional service; parām — transcendental; kurvan — performing; karmabhiḥ — by fruitive actions; na — not; saḥ — he; badhyate — becomes bound up.
Anyone who regularly listens to this knowledge with faith and attention, all the while engaging in My pure devotional service, will never become bound by the reactions of material work.
apy uddhava tvayā brahma
api te vigato mohaḥ
śokaś cāsau mano-bhavaḥ
api — whether; uddhava — O Uddhava; tvayā — by you; brahma — spiritual knowledge; sakhe — O friend; samavadhāritam — sufficiently understood; api — whether; te — your; vigataḥ — is removed; mohaḥ — the illusion; śokaḥ — lamentation; ca — and; asau — this; manaḥ-bhavaḥ — born of your mind.
My dear friend Uddhava, have you now completely understood this transcendental knowledge? Are the confusion and lamentation that arose in your mind now dispelled?
naitat tvayā dāmbhikāya
nāstikāya śaṭhāya ca
na — not; etat — this; tvayā — by you; dāmbhikāya — to a hypocrite; nāstikāya — to an atheist; śaṭhāya — to a cheat; ca — and; aśuśrūṣoḥ — to one who does not listen with faith; abhaktāya — to a nondevotee; durvinītāya — to one who is not humbly submissive; dīyatām — should be given.
You should not share this instruction with anyone who is hypocritical, atheistic or dishonest, or with anyone who will not listen faithfully, who is not a devotee, or who is simply not humble.
etair doṣair vihīnāya
brahmaṇyāya priyāya ca
sādhave śucaye brūyād
bhaktiḥ syāc chūdra-yoṣitām
etaiḥ — of these; doṣaiḥ — faulty qualities; vihīnāya — to the person who is devoid; brahmaṇyāya — to one dedicated to the welfare of the brāhmaṇas; priyāya — kindly disposed; ca — and; sādhave — saintly; śucaye — pure; brūyāt — one should speak; bhaktiḥ — devotion; syāt — if it is present; śūdra — of the common workers; yoṣitām — and women.
This knowledge should be taught to one who is free from these bad qualities, who is dedicated to the welfare of the brāhmaṇas, and who is kindly disposed, saintly and pure. And if common workers and women are found to have devotion for the Supreme Lord, they are also to be accepted as qualified hearers.
naitad vijñāya jijñāsor
pītvā pīyūṣam amṛtaṁ
na — not; etat — this; vijñāya — fully understanding; jijñāsoḥ — of the inquisitive person; jñātavyam — matter to be understood; avaśiṣyate — remains; pītvā — having drunk; pīyūṣam — palatable; amṛtam — nectarean beverage; pātavyam — to be drunk; na — nothing; avaśiṣyate — remains.
When an inquisitive person comes to understand this knowledge, he has nothing further to know. After all, one who has drunk the most palatable nectar cannot remain thirsty.
jñāne karmaṇi yoge ca
yāvān artho nṛṇāṁ tāta
tāvāṁs te ’haṁ catur-vidhaḥ
jñāne — in the process of knowledge; karmaṇi — in fruitive work; yoge — in mystic yoga; ca — and; vārtāyām — in ordinary business; daṇḍa-dhāraṇe — in political rule; yāvān — whatever; arthaḥ — accomplishment; nṛṇām — of men; tāta — My dear Uddhava; tāvān — that much; te — to you; aham — I; catuḥ-vidhaḥ — fourfold (ie, the fourfold goals of human life: religiosity, economic development, sense gratification and liberation).
Through analytic knowledge, ritualistic work, mystic yoga, mundane business and political rule, people seek to advance in religiosity, economic development, sense gratification and liberation. But because you are My devotee, whatever men can accomplish in these multifarious ways you will very easily find within Me.
martyo yadā tyakta-samasta-karmā
niveditātmā vicikīrṣito me
mayātma-bhūyāya ca kalpate vai
martyaḥ — a mortal; yadā — when; tyakta — having given up; samasta — all; karmā — his fruitive activities; nivedita-ātmā — having offered his very self; vicikīrṣitaḥ — desirous of doing something special; me — for Me; tadā — at that time; amṛtatvam — immortality; pratipadyamānaḥ — in the process of attaining; mayā — with Me; ātma-bhūyāya — for equal opulence; ca — also; kalpate — he becomes qualified; vai — indeed.
A person who gives up all fruitive activities and offers himself entirely unto Me, eagerly desiring to render service unto Me, achieves liberation from birth and death and is promoted to the status of sharing My own opulences.
sa evam ādarśita-yoga-mārgas
na kiñcid ūce ’śru-pariplutākṣaḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; saḥ — he (Uddhava); evam — thus; ādarśita — shown; yoga-mārgaḥ — the path of yoga; tadā — then; uttamaḥ-śloka — of Lord Śrī Kṛṣṇa; vacaḥ — the words; niśamya — having heard; baddha-añjaliḥ — with hands folded in prayer; prīti — out of love; uparuddha — choked; kaṇṭhaḥ — his throat; na kiñcit — nothing; ūce — he said; aśru — with tears; paripluta — overflowing; akṣaḥ — his eyes.
Śukadeva Gosvāmī said: Hearing these words spoken by Lord Kṛṣṇa, and having thus been shown the entire path of yoga, Uddhava folded his hands to offer obeisances. But his throat choked up with love and his eyes overflowed with tears; so he could say nothing.
viṣṭabhya cittaṁ praṇayāvaghūrṇaṁ
dhairyeṇa rājan bahu-manyamānaḥ
kṛtāñjaliḥ prāha yadu-pravīraṁ
śīrṣṇā spṛśaṁs tac-caraṇāravindam
viṣṭabhya — restraining; cittam — his mind; praṇaya — with love; avaghūrṇam — completely agitated; dhairyeṇa — with steadfastness; rājan — O King; bahu-manyamānaḥ — feeling grateful; kṛta-añjaliḥ — his hands folded; prāha — he spoke; yadu-pravīram — to the greatest hero of the Yadus; śīrṣṇā — with his head; spṛśan — touching; tat — His; caraṇa-aravindam — lotus feet.
Steadying his mind, which had become overwhelmed with love, Uddhava felt extremely grateful to Lord Kṛṣṇa, the greatest hero of the Yadu dynasty. My dear King Parīkṣit, Uddhava bowed down to touch the Lord’s lotus feet with his head and then spoke with folded hands.
ya āśrito me tava sannidhānāt
vibhāvasoḥ kiṁ nu samīpa-gasya
śītaṁ tamo bhīḥ prabhavanty ajādya
śrī-uddhavaḥ uvāca — Śrī Uddhava said; vidrāvitaḥ — is driven away; moha — of delusion; mahā-andhakāraḥ — the great darkness; yaḥ — which; āśritaḥ — was taken shelter of; me — by me; tava — Your; sannidhānāt — by the presence; vibhāvasoḥ — of the sun; kim — what; nu — indeed; samīpa-gasya — for one who has come into the proximity; śītam — cold; tamaḥ — darkness; bhīḥ — fear; prabhavanti — have power; aja — O unborn; ādya — O primeval Lord.
Śrī Uddhava said: O unborn, primeval Lord, although I had fallen into the great darkness of illusion, my ignorance has now been dispelled by Your merciful association. Indeed, how can cold, darkness and fear exert their power over one who has approached the brilliant sun?
pratyarpito me bhavatānukampinā
bhṛtyāya vijñāna-mayaḥ pradīpaḥ
hitvā kṛta-jñas tava pāda-mūlaṁ
ko ’nyaṁ samīyāc charaṇaṁ tvadīyam
pratyarpitaḥ — offered in return; me — to me; bhavatā — by Your good self; anukampinā — who is merciful; bhṛtyāya — to Your servant; vijñāna-mayaḥ — of transcendental knowledge; pradīpaḥ — the torchlight; hitvā — giving up; kṛta-jñaḥ — who is grateful; tava — Your; pāda-mūlam — the sole of the lotus feet; kaḥ — who; anyam — to another; samīyāt — can go; śaraṇam — for shelter; tvadīyam — Your.
In return for my insignificant surrender, You have mercifully bestowed upon me, Your servant, the torchlight of transcendental knowledge. Therefore, what devotee of Yours who has any gratitude could ever give up Your lotus feet and take shelter of another master?
vṛkṇaś ca me su-dṛḍhaḥ sneha-pāśo
prasāritaḥ sṛṣṭi-vivṛddhaye tvayā
sva-māyayā hy ātma-subodha-hetinā
vṛkṇaḥ — cut off; ca — and; me — my; su-dṛḍhaḥ — very firm; sneha-pāśaḥ — binding rope of affection; dāśārha-vṛṣṇi-andhaka-sātvateṣu — for the Dāśārhas, Vṛṣṇis, Andhakas and Sātvatas; prasāritaḥ — cast; sṛṣṭi — of Your creation; vivṛddhaye — for the increase; tvayā — by You; sva-māyayā — through Your illusory energy; hi — indeed; ātma — of the soul; su-bodha — of proper knowledge; hetinā — by the sword.
The firmly binding rope of my affection for the families of the Dāśārhas, Vṛṣṇis, Andhakas and Sātvatas — a rope You originally cast over me by Your illusory energy for the purpose of developing Your creation — is now cut off by the weapon of transcendental knowledge of the self.
namo ’stu te mahā-yogin
prapannam anuśādhi mām
ratiḥ syād anapāyinī
namaḥ astu — let me offer my obeisances; te — unto You; mahā-yogin — O greatest of mystics; prapannam — who am surrendered; anuśādhi — please instruct; mām — me; yathā — how; tvat — Your; caraṇa-ambhoje — at the lotus feet; ratiḥ — transcendental attraction; syāt — may be; anapāyinī — undeviating.
Obeisances unto You, O greatest of yogīs. Please instruct me, who am surrendered unto You, how I may have undeviating attachment to Your lotus feet.
vasāno valkalāny aṅga
matto ’nuśikṣitaṁ yat te
ativrajya gatīs tisro
mām eṣyasi tataḥ param
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; gaccha — please go; uddhava — O Uddhava; mayā — by Me; ādiṣṭaḥ — ordered; badarī-ākhyam — named Badarikā; mama — My; āśramam — to the hermitage; tatra — there; mat-pāda — emanating from My feet; tīrtha — of the holy places; ude — in the water; snāna — by bathing; upasparśanaiḥ — and by touching for purification; śuciḥ — cleansed; īkṣayā — by glancing; alakanandāyāḥ — upon the river Gaṅgā; vidhūta — cleansed; aśeṣa — of all; kalmaṣaḥ — sinful reactions; vasānaḥ — wearing; valkalāni — bark; aṅga — My dear Uddhava; vanya — fruits, nuts, roots, etc, of the forest; bhuk — eating; sukha — happy; niḥspṛhaḥ — and free from desire; titikṣuḥ — tolerant; dvandva-mātrāṇām — of all dualities; su-śīlaḥ — exhibiting saintly character; saṁyata-indriyaḥ — with controlled senses; śāntaḥ — peaceful; samāhita — perfectly concentrated; dhiyā — with intelligence; jñāna — with knowledge; vijñāna — and realization; saṁyutaḥ — endowed; mattaḥ — from Me; anuśikṣitam — learned; yat — that which; te — by you; viviktam — ascertained with discrimination; anubhāvayan — thoroughly meditating upon; mayi — in Me; āveśita — absorbed; vāk — your words; cittaḥ — and mind; mat-dharma — My transcendental qualities; nirataḥ — constantly endeavoring to realize; bhava — be thus situated; ativrajya — crossing beyond; gatīḥ — the destinations of material nature; tisraḥ — three; mām — unto Me; eṣyasi — you will come; tataḥ param — thereafter.
The Supreme Personality of Godhead said: My dear Uddhava, take My order and go to My āśrama called Badarikā. Purify yourself by both touching and also bathing in the holy waters there, which have emanated from My lotus feet. Rid yourself of all sinful reactions with the sight of the sacred Alakanandā River. Dress yourself in bark and eat whatever is naturally available in the forest. Thus you should remain content and free from desire, tolerant of all dualities, good-natured, self-controlled, peaceful and endowed with transcendental knowledge and realization. With fixed attention, meditate constantly upon these instructions I have imparted to you and assimilate their essence. Fix your words and thoughts upon Me, and always endeavor to increase your realization of My transcendental qualities. In this way you will cross beyond the destinations of the three modes of nature and finally come back to Me.
sa evam ukto hari-medhasoddhavaḥ
pradakṣiṇaṁ taṁ parisṛtya pādayoḥ
śiro nidhāyāśru-kalābhir ārdra-dhīr
nyaṣiñcad advandva-paro ’py apakrame
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; saḥ — he; evam — thus; uktaḥ — addressed; hari-medhasā — by the Supreme Lord, whose intelligence takes away the misery of material life; uddhavaḥ — Uddhava; pradakṣiṇam — facing with his right side; tam — Him; parisṛtya — circumambulating; pādayoḥ — at the two feet; śiraḥ — his head; nidhāya — placing; aśru-kalābhiḥ — with the teardrops; ārdra — melted; dhīḥ — whose heart; nyaṣiñcat — he drenched; advandva-paraḥ — uninvolved in material dualities; api — although; apakrame — at the time of leaving.
Śukadeva Gosvāmī said: Thus addressed by Lord Kṛṣṇa, whose intelligence destroys all the suffering of material life, Śrī Uddhava circumambulated the Lord and then fell down, placing his head upon the Lord’s feet. Although Uddhava was free from the influence of all material dualities, his heart was breaking, and at this time of departure he drenched the Lord’s lotus feet with his tears.
na śaknuvaṁs taṁ parihātum āturaḥ
kṛcchraṁ yayau mūrdhani bhartṛ-pāduke
bibhran namaskṛtya yayau punaḥ punaḥ
su-dustyaja — impossible to give up; sneha — (from Him) in whom he had reposed such affection; viyoga — because of separation; kātaraḥ — beside himself; na śaknuvan — being incapable; tam — Him; parihātum — to abandon; āturaḥ — overwhelmed; kṛcchram yayau — he experienced great pain; mūrdhani — upon his head; bhartṛ — of his master; pāduke — the slippers; bibhran — carrying; namaskṛtya — bowing down to offer obeisances; yayau — he went away; punaḥ punaḥ — again and again.
Greatly fearing separation from Him for whom he felt such indestructible affection, Uddhava was distraught, and he could not give up the Lord’s company. Finally, feeling great pain, he bowed down to the Lord again and again, placed the slippers of his master upon his head, and departed.
tatas tam antar hṛdi sanniveśya
gato mahā-bhāgavato viśālām
tapaḥ samāsthāya harer agād gatim
tataḥ — then; tam — Him; antaḥ — within; hṛdi — his mind; sanniveśya — placing; gataḥ — going; mahā-bhāgavataḥ — the great devotee; viśālām — to Badarikāśrama; yathā — as; upadiṣṭām — described; jagat — of the universe; eka — by the only; bandhunā — friend; tapaḥ — austerities; samāsthāya — properly executing; hareḥ — of the Supreme Lord; agāt — he attained; gatim — the destination.
Thereupon, placing the Lord deeply within his heart, the great devotee Uddhava went to Badarikāśrama. By engaging there in austerities, he attained to the Lord’s personal abode, which had been described to him by the only friend of the universe, Lord Kṛṣṇa Himself.
ya etad ānanda-samudra-sambhṛtaṁ
jñānāmṛtaṁ bhāgavatāya bhāṣitam
sac-chraddhayāsevya jagad vimucyate
yaḥ — anyone who; etat — this; ānanda — of ecstasy; samudra — ocean; sambhṛtam — collected; jñāna — of knowledge; amṛtam — the nectar; bhāgavatāya — to His devotee; bhāṣitam — spoken; kṛṣṇena — by Kṛṣṇa; yoga-īśvara — by the masters of yoga; sevita — served; aṅghriṇā — whose lotus feet; sat — true; śraddhayā — with faith; āsevya — rendering service; jagat — the whole world; vimucyate — becomes liberated.
Thus Lord Kṛṣṇa, whose lotus feet are served by all great yoga masters, spoke to His devotee this nectarean knowledge, which comprises the entire ocean of spiritual bliss. Anyone within this universe who receives this narration with great faith is assured of liberation.
bhava-bhayam apahantuṁ jñāna-vijñāna-sāraṁ
nigama-kṛd upajahre bhṛṅga-vad veda-sāram
amṛtam udadhitaś cāpāyayad bhṛtya-vargān
puruṣam ṛṣabham ādyaṁ kṛṣṇa-saṁjñaṁ nato ’smi
bhava — of material life; bhayam — the fear; apahantum — in order to take away; jñāna-vijñāna — of knowledge and self-realization; sāram — the essence; nigama — of the Vedas; kṛt — the author; upajahre — delivered; bhṛṅga-vat — like a bee; veda-sāram — the essential meaning of the Vedas; amṛtam — the nectar; udadhitaḥ — from the ocean; ca — and; apāyayat — made to drink; bhṛtya-vargān — His many devotees; puruṣam — to the Supreme Personality of Godhead; ṛṣabham — the greatest; ādyam — the first of all beings; kṛṣṇa-saṁjñam — named Lord Kṛṣṇa; nataḥ — bowed down; asmi — I am.
I offer my obeisances to that Supreme Personality of Godhead, the original and greatest of all beings, Lord Śrī Kṛṣṇa. He is the author of the Vedas, and just to destroy His devotees’ fear of material existence, like a bee He has collected this nectarean essence of all knowledge and self-realization. Thus He has awarded to His many devotees this nectar from the ocean of bliss, and by His mercy they have drunk it.