Uddhava Remembers Krishna in Mathura and Dvaraka

tatah $ a agatya puram sva-pitroi cikirsaya sam baladeva-samy Utah nipatya tuhgad ripu-yulha-natham hatatii vyakarsad vyasum ojasorvyam

Uddhava said: To give happiness to his parents, Krishna along with Baladeva went to Mathura, and pulling Kamsa from the platform, he dragged the body on the earth after beating and killing him to reassure his parents.

The Third Chapter describes the pastimes of Krishna in Mathura and Dvaraka, such as the killing of Kamsa. The destruction of the Yadu dynasty is also described in brief.

In order to give happiness to his parents (sam cikirsaya) he came to Mathura with Baladeva. Dragging Kamsa from the platform (tuhgdt), having beaten him (hatam) and then killed him (vyasum), he dragged that body on the ground in order to prevent his frightened parents from fainting since they thought that he could get killed.

sandipaneh sakrt proklam brahmcidlutya sa-vistaram tasmai pradad vararh putram nut am panca-janodarat

After learning the Vedas and their six angas uttered only once by Sandipani, Krishna pierced the stomach of Pancajana, retrieved Sandipani’s son and presented him to his father.

Alter learning the Vedas (brahma) with its six angas (sa-vistaram), piercing the stomach of Pancajana, he brought the son from death and gave him to Sandipani. Ablative is used to represent a missing verb participle: panca-janodarat vidirya

samahutd blusmaha-kanyaya ye sriyah savarnena bubhusayaisdm gandharva-vrltya misatdm sva-Bhagam jahre padam mQrdbni (hidlicit supanuih

The kings had assembled, attracted by the beauty of Rukmini, equal to Laksmi, with a desire to lake her as their bride. Stepping on their heads while they glanced here and there thinking that Krishna may come, Krishna seized her just as Garuda seized the pot of nectar.

The kings assembled (samahutd), being attracted by the beauty of Rukmini, which was equal to LaksmI’s (sriyah savarnena). In the phrase bhismaka-kanyaya the instrumental case is used to represent the genitive case. Samahutd is poetic license for samahutd. Sometimes samahrtd is seen instead of samahutd. Krishna placed his foot on the heads of those kings and seized Rukmini just as Garuda seized the nectar. The kings were thinking in their minds of taking her for in Mathura and Dvaraka themselves (gmdharva-vrUya). (Gandharva marriage requires only mutual consent of bride and groom.) Sisupala though that she would he his wife, and other kings thought that she would be their wife, t hey desired in this way (bubhusaya). At the same time, they were glancing (misatam) here and there, thinking that perhaps Krishna would come at any time.

kakudmino 'viddha-naso danutva svayamvare nagnajitim uvaha tad-hhagiuimanan api grdhyato ’jnan jaghne ’lisdtiih sastra-bhrtah sva-sastraih

Krishna, after taming the bulls which were without pierced noses, married Nagnajiti at the svayamvara ceremony. Covered with the blows of a multitude of weapons, he remained uninjured, and with their own weapons killed the ignorant kings who desired Nagnajiti, after they had been defeated in trying to tame the bulls.

Taming the bulls (kakudminah) which did not have rings in their noses, he married Nagnajiti. Covered with their attacking weapons (Sastra-bhrtah), he remained unwounded, and with their own weapons killed those kings, who had been disappointed (bhagna-manan), defeated in trying to tame the bulls; yet, who, being ignorant, desired (grdhyatah) to possess Nagnajiti.

priyam prabhur grainy a iva priyaya vidhil sur arcchad dyutarum yad-arthe vajry adravat tam sa-gano rusandhah krida-mrgo nunam ayatn vadhunam

Desiring to give his wife what she wanted like an ordinary husband, Krishna stole the parijata tree. Because of this, Inara, a plaything of his wives, came along with his assistants in anger to fight with Krishna.

Krishna appeared to be an ordinary husband controlled by his wife. However, actually he desired to give a dear object out of prema to his wife who had prema. He thus took the pdrijdta tree (dyutarum), because of which Inara went to fight him (adravat) with his thunderbolt. A in adravat means to attack. The reason: he was blinded with anger. The reason for that was that he was the plaything of his wife Sad. According to the principle that one thinks that everyone else is similar to oneself (almavan manyate jagat), Inara thought that Krishna was also a plaything of Satyabhama. Criticizing Krishna in this way, he pursued him for fighting.

sutdin mrdhe liham vapusa grasantam drslva sunabhonmathitam dbaritrya (mantillas lat-tanayaya st’sam daltva tad-antah-piirain avivcsa

Seeing that her son Narakasura, who swallowed the sky with his form, had been slain by the cakra, and requested by his mother (the earth), Krishna, gave the kingdom to Narakasura’s son Bhagadatta and then entered into that palace.

Seeing that her son Narakasura (sulam), who swallowed the sky with his form, had been slain by the cakra (sunabhena), and requested by his mother (the earth), Krishna, after giving the kingdom to his son Bhagadatta, entered into that palace. Though Narakasura’s mothers lineage was pure, by association with Banasura he developed a demonic mind. One can understand about the power of bad association from the story in another Purana.1

I Mother is an expansion of Satyabhama or Bhu. One story says that Naraka was horn when Hiranyaksa touched the earth and made it sink in the ocean.

tatrahrtas la ncira-dcva-hanyah liujena drstva ha rim arta-bandhum utthaya sadyo jagrhuh praharsa- vridanuraga-pralutavaiokaih

Within the palace, the princesses stolen by Narakasura, on seeing the Lord who is the friend of the distressed, immediately stood up and accepted him as their husband with glances impelled by joy, bashfulness and attraction.

Within the palace (tcitra) there were many princesses stolen by Narakasura (hujena). By glances impelled (prahita) by joy, bashfulness, and attraction, they each accepted him as their husband.

dsdm imilutrta chasm in ncinagcircsu yosildm sa-vidham jagrhe panin aimrupali sva-mdyayci

According to proper method, in each of the palaces, with suitable form, he accepted each bride in marriage at the same time by his power of yoga-mdyd.

He accepted them according to the regulations of marriage (sa- vidham). He performed this act by his yoga-maya (sva-mayaya) or without bewilderment (su + amayaya).

tdsv apatyany ajanayad atma-tidydui sarvatah ckaikasyiim dasa dasa prakrler vibubhusayd

With a desire to show his nature in many forms, in each of the queens he produced ten sons exactly equal to himself.

Prakrter vibubhusaya means “with a desire to show his nature,” since it is mentioned that he produced sons who were the same as himself. Amara-kosa says that prakriti means nature or form.

kala-magadha-salvadm anikai rundhatah ptiram ajighanat svayam divyam sva-pumsam teja adisat

He alone killed Kalayanava, Jarasandha and Salva who had surrounded his city with armies, (through Mucukunda, Bhirna and others). He gave special powers and consequent fame to his devotees.

Kalah means Kalayavana. He alone killed those who surrounded (rundhatah) his city with troops (anlkaih), using Mucukunda, Bhima and others as his instruments. He gave power and fame (tejah) to his devotees.

sambaram dvividam banam muram balvalam eva ca anyams ca dantavakradin avadhit hams ca ghatayat

He killed or had others kill Sambara, 2 Dvivida, Bana, Mura, Balvala,1 Dantavakra and others.

Alter that, he had others kill other kings. Ghatayat should be aghatayat (he had killed). This is poetic license. Another version has ghatayan. In that case the verb babhuva should be supplied.

atha tc bhratr-putranarh paksayoh patitan nrpan cacala bhuh kuruksetram yesam apatatam balaih

lie killed the kings who took sides with the sons of your brothers. When they assembled at Kuruksetra, their armies made the whole earth tremble.

Who were the others mentioned in the last verse? He killed, or had killed, other kings taking the sides of the sons of your brothers (Yudhisthira and Duryodhana) whose armies (balaih), when the kings assembled (apatatam) at Kuruksetra, made the whole earth tremble.

sa karna-dubsasana-uitibalanam kumantra-pakena hata-sriyayitsain suyoctlwnam sanucaram saytinam bbagnorum urvyam na nananda paiyan

Krishna was not pleased, seeing Duryodhana lying on the ground with his followers, his legs broken, devoid of splendor as a result of taking advice from Kama, Duhsasana, Saubala and others.

hiyan bhuvo 'yam hsapitoru-bhciro yad drona-bhismarjuna-bhima-mulaih astadasaksauhiniko mad-amsair ante halatii durvisaham yadunam

The burden of the earth caused by the eighteen afesnuhinis formed by Drona, Bhisma, Arjuna and Bhima has only been slightly reduced. The intolerable strength of the Yadus remains because of my portions such as Pradyumna.

This verse explains why the Krishna did not rejoice. The great burden of the earth consisting of eighteen aksauhinis caused by (miilaih) Drona, Bhisma, Arjuna and Bhima has been reduced only to a small degree (hiyan). The sandhi of ksapitah and uni is poetic license. In composition, lack of consideration of the secondary elements should be tolerated. The burden of the earth was reduced only a little because the intolerable strength of the Lord's portions such as Pradyumna remains.

The burden of the earth is not produced by the abundance of oceans and mountains, hut rather by the prominence of irreligious persons. The Lord reduced the number of such irreligious persons. One cannot also say that the Yadus were irreligious, since they are eternal associates of the Lord. This is understood from the following verses:

brahmanyanam vaddnyanarii nilyam vrddhopasevinam vipra-sclpah katham abhud visninam Krishna-cetasam

How could the brahmanas curse the Vrsnis, who were always respectful to the brahmanas, charitable, and inclined to serve seniors and whose minds were always absorbed in Krishna? SB 11.1.8

sayyasanatanalapa-krida-snanasanadisu na viduh santam atmanam vrsnayah Krishna-celasah

Absorbed in Krishna while sleeping, sitting, walking, speaking, playing, bathing and eating, they did not even know that they existed. SB 10.90.46

The burden is of two types: suffering and happiness. The first is difficult to tolerate, and the second is easy to tolerate. Examples of the second type of burden are the lover carrying his female lover, the affectionate mother carrying her child, or the merchant carrying his wealth on his head. But weak persons cannot even carry these happy burdens which are heavier than themselves. Even the earth could not tolerate the weight of the great devotee Dhruva, who became immensely heavy because of his austerities:

yadaika-padena sa parthivarhhakas tasthau lad-angustlui-nipidila mahi nandma lairdrdham ibhaulra-dhisthita tanva savyetaiaUih padc pade

As Dhruva Maharaja, the King’s son, kept himself steadily standing on one leg, the pressure of his big toe pushed down half the earth, just as an elephant being carried on a boat rocks the boat left and right with his every step. SB 4.8.79

When the Lord shows his power, no one can bear the weight of the great bliss that manifests. Thus Bhisma says:

sva-nigamani apalidya mat-pratijndm rtam adhikartum avaplulo rathaslhah dhrta-ratha-carano 'bhyayac caladgur harir iva hanliim ibharit gatottaiiyah

Fulfilling my desire and sacrificing his own promise, he got down from the chariot, took up its wheel, and ran towards me hurriedly, just as a lion goes to kill an elephant. Fie even dropped his outer garment on the way. SB 1.9.37

dyaus UU-satotksipta-viindna-sankuld protsarpata ksmd ca padabhipidita iailah samutpetur amusya ramhasa tat-lcjasd hluim huluibho na rejire

The sky, filled with airplanes dislocated by his flying mane, and the earth as well, afflicted by his feet, slipped from their positions. Mountains sprang up by his force, and the sky and the directions lost their luster because of his effulgence. SB 7.8.33

Thus the burden of the Yadus should not be considered a burden on the earth (in the sense of causing suffering). It is similar to the following situation. Though ornaments are heavy burden for a young woman, the weight of ornaments are put temporarily on her limbs during festivals by her affectionate lover. This is always done according to the circumstance. Thus the devatas who had entered by their amscis into the forms of the Yadus who were eternal associates of the Lord, left from Dvaraka and disappeared at Prabhasa (while the eternal associates remained invisible in Dvaraka.

mitlw yadaisam bhavitd vivcido madhv-amadalamra-vilocananam naiscim vadhopaya iyan ato 'nyo mayy udyate ’ntardadhatc svayam sma

When they will quarrel among themselves, with eyes which are red due to complete intoxication from liquor, they actually will not die, though they will appear to die like others. Only when I decide that they should disappear, they will disappear spontaneously.

The Yadus cannot be destroyed like others. They must be destroyed only amongst themselves. When there will be a quarrel amongst the Yadus, whose eyes will become red because of complete (a) intoxication (mada) with liquor (madIni), it is not a method of killing (hem. Because others die like this (atah), it appears (iydn) that they j|*o are killed. But it is not so. People see that they kill each other, though they cannot be killed. The real situation is made clear. When (want to make them disappear (mayi uclya te), they will disappear, jtoui indicates certainty.

evam sancintya bhagavan sva-rajye sthapya dharmajam nandayam dsa suhridah sadlnwam vartma darsayan

The Lord, thinking in this way, enthroned Yudhisthira in his kingdom. Showing the devotional path, he made his friends happy.

uttaraydm dlirtah puror vamiah sadhv-ahhimanyuna sa vai drauiiy-astra-samplustah punar hhagavata dlirtah

The heir to the Puru dynasty, Pariksil, placed in the womb of Uttara by gentle Abhimanyu, was saved by the Lord when he was almost destroyed by the weapon of Asvatthama.

ayajayad dharma-sutam aivamedhais tribhir vibhuh so 'pi ksmdm anujai rahsan rente Krishnam anuvratah

Krishna had Yudhisthira perform three horse sacrifices. Yudhisthira, who was surrendered to Krishna, protecting the earth along with his brothers, ruled over the kingdom.

bhagavan api vHvdtma loka-Veda-pathdnugah lidmdn siscvc dvarvatyam asaklah sankhyam dsthilah

Bhagavan, acting like the soul of the universe, following the path of Vedic and popular rules, fixed in discrimination, and unattached to all material objects, enjoyed in Dvaraka.

T his verse describes the fifth and sixth qualities of Bhagavan: jndna and vairdgya. Though he is Bhagavan he acted like the soul of the universe (knowing everything). Without being attached, he enjoyed objects which gave happiness and which were presented by Inara and others and which were not forbidden by Vedic or popular rules. Asaktah indicated vairagya and sankhyam indicates jhanam.

snigdha-smitavalokena vacha plyusa-halpayd caritrenanavadyena sri-niketena cdtmand
imam lokam amum caiva ramayan sutaram yaditn reme ksanadaya datta- ksana-stri-ksana-sauh rda li

lly affectionate, smiling glances, sweet words, impeccable actions and his beautiful form, Krishna gave pleasure to the devotees on earth and the devatas, and particularly to the Yadavas. And showing the greatest affection for the queens by his conjugal acts at suitable times in the evening, he derived the greatest pleasure.

I his verse explains that though the Lord is not attracted to the actions of maya-sakti, he is attached to the actions of the cit-sakti. lly sweetness of four elements — glances, words, actions and form, the Lord gave pleasure to the devotees on earth (imam lokam) and on Svarga (amum) and especially to the Yadus. But among the Yttdus, he enjoyed especially with the women. This shows greater and greater attachment. Displaying affection through a festival (ksana-sauhridah) of conjugal actions for these women at suitable opportunities (datta-ksana) during the night (ksanadaya), he enjoyed. This is because these queens were actually composed of his cil-sakti which arises from his svarupa. This can be understood from the conversation between Siva and Parvati in the Skanda Purana, Prabhasa-khanda, in which the sixteen thousand queens are described with ten sons each:

harnsa eva matah Krishnah paramatma janarddanah lasyaitah saktayo devi sodasaiva prakirttitah eanararupi matah Krishnah ha la ru pas tu tab smrtdh

Krishna is known as Haiiisa, Paramatma and Janardana. O Parvati! His sixteen saklis are well known. He is like the moon and the saklis are like the phases of the moon.

tasyaivam ramamanasya samvatsara-ganan bahiin grhamedhesu yogesu viragah samajayata

Enjoying in this way with his queens, he showed complete detachment from the activities of the householder, though following the rules of karma-yoga continuously for many years.

Krishna showed complete (samqjayata) indifference (viragah) to the path of karma typified by rajo-guna in performing household activities, and to the enjoyable items offered by such household activities. This continued at all times, but at this time it became very evident, gitnesv asahgo vairdgyam: detachment means no association with the gunos. (SB 11.19.27) Because of this definition, there is no question of such detachment in his pastimes, with RukminT and others. Those pastimes are suddha-sattva and beyond the material gunas.

daivadhincsu kamesu daivcidhinah svayam puman ko viirambhcta yogena yogesvaram anuvratah

What man (what to speak of the Lord), knowing himself to be a jiva subject to the control of karma, surrendering to the Lord in bhakti-yoga, will have faith in material objects and desires which produce karma?

This verse explains the Lord’s detachment in his activities. If the Lord has detachment from his actions which are not subject to karma, what person will have affection (visrambheta) for his own actions which produce karma (daivadhlnah)? If he practices bhakti-yoga, he surrenders to the Lord of yoga.

puryam kadacit kridadbhir yadu-bhoja-kumarakaih
kopita munayah sepur bhagavan-mata-kovidah

One time, a group of sages, angered by the joking young boys of the Yadu and Bhoja dynasties, and knowing the intention of the Lord, uttered a curse.

The sages knew the intention of the Lord (bhagavan-mata-kovidah). Thus they had no fault in cursing. The cause of the Lord’s intention will be described at the end of the Eleventh Canto.

tatah katipayair masair vrsni-bhojandhakadayah yayuh prabhasam samhrstd rathair deva-vimohitdh

After several months the Vrsnis, Bhojas and Andakas, in forms created by the Lord’s illusory energy, joyfully went to Prabhasa on their chariots.

The Vrsnis eternally remain in Dvaraka. They do not leave. They remained there, invisible to the eyes of common people. Their going was an appearance created by the Lord (deva-mohitah). This phrase can also mean that the devata portions of the Vrsnis became bewildered and went to Prabhasa.

tatra sndfva pitrn devan rsims caiva tad-ambhasa tarpayitvatha viprebhyo gavo bahu-guna daduh

Bathing there, worshipping the Pitrs, devatas and sages with its sacred water, they gave the best quality cows to the brdhmanas.

hiranyam rajatam sayyath vasamsy ajina-kamhalan yanarii ralhan ibhan kanya dharam vrtti-kanm api

They also gave the brdhmanas gold, silver, beds, cloth, skins, blankets, carts, chariots, elephants, brides and land for gaining subsistence.

annam coru-rasam tebhyo dattva bhagavad-arpanam go-viprarthasavah surah prancmur bhuvi murdhabhih

The warriors, whose lives were dedicated to cows and brdhmanas, after offering the brdhmanas tasty food which had been offered to the Lord, offered respects on the earth with their heads.

The Vrsnis whose lives (cisavafi) were dedicated to cows and brdhmanas, offered them food which was offered to the Lord. This shows that they were strict followers of dharma. Thus their disappearance was completely dependent on the Lord alone. He also intended to show that it is not proper for the brahmana to show anger. By this act as well, the devata portions now separated from the Yadus, who were eternal associates of the Lord, and returned to their places in Svarga. This act also indicates the Lord’s sixth tliSvarya: detachment. By hiding the glories of his devotees, bhakti, his abode, his pastimes and associates, the Lord deceived the materialistic people and produced longing in his devotees.

Thus ends the commentary on Third Chapter of the Third Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous dedryus.

uddhava uviua atha te tad-anujiiaVi bhuktva pltva ca vdrunim lava vibhramsUa-jiidnd dtiruluair marina pasprsuh

Uddhava said: Then taking the permission of Krishna, they ate and drank wine. Losing their intelligence by the wine, they touched each others’ vulnerable spots with harsh words.

In the Fourth Chapter, having heard from Uddhava about the disappearance of Krishna anti his dynasty, Vidura, went to Mailreya to receive instructions. Taking permission from Krishna or the brahmanas, the Yadus ate. They mutually insulted each other.

tesam maireya-dosena visamihrta-cctasdm Him loan i rovov asiti vcMioiom iva mardanam

As the sun was setting, with consciousness distorted by intoxication of liquor, they destroyed each other, just as bamboos by mutual friction start a fire and destroy the whole forest.

By the fault of liquor (maireya) they destroyed each other (manlanam) as the sun was setting (nimlocati).

bhagavan svatma-maydya gatim Kim avalohya sah sarasvatim upaspriya vrksa-mulam up&viiat

Seeing this action of his maya, Krishna, sipping the water of the Sarasvati River, sat down under a tree.

I low could the Lord, who is compassionate to the elevated and fallen souls, witness the killing of his servants, sons, grandsons, persons most dear like Pradyumna, arranged by himself? This verse answers. This was the action (gatim) of maya. It was a convincing display by which common people would think that the Yadavas were destroyed quickly by killing each other. This maya belonged to the Lord (svatma- maya). That maya therefore could never bewilder him, since the nature of maya is that it does not bewilder its controller. Therefore it is said that the Lord saw this action of maya. The Yadavas, such as Pradyumna, who are eternal associates in his pastimes, actually remained in Dvaraka. The devatas, who had entered into various Yadavas, separating themselves from those Yadavas, came to Prabhasa in those separate forms (different from the aprakata forms which stayed in Dvaraka), ate, drank wine and, with the Lord's permission, returned to Svarga. This is the meaning of the tad-anujnata, mentioned in the first verse: they took his permission and returned to their abodes in Svarga.

Since Balarama, Pradyumna and Aniruddha are part of the caturvyuha, they are eternally with the Lord. Padma Purana makes the following statements:

yatha saumilribharaiuu yatha sahkarsanadayah tat ltd tenaiva jayanle nija-lokad-yadrccluiya

They appear on earth by their own will from their spiritual planci, as Laksmana, Bharata and Sankarsana.

Because the Yadavas are eternal associates of the Lord, they will never be destroyed. And even the continuing posts of the devatas such as Guha (Kartikeya) who had entered into Samba and others should not be destroyed. Thus the whole mausala pastime is illusory. Though it is illusory, since it is included in the pastimes of Krishna, it is accepted by the inconceivable yoga-indya and is eternal, existing even in the absence of the material creation.1

I When pralaya lakes place, yogamayd produces an illusory universe so ihe pastimes continue.

The Lord, who dispels sorrow in his devotees, desiring to withdraw his family from the vision of the world, said to me, “Go to Badarikasrama.”

The Lord spoke to me previously at Dvaraka. He also remained there in another form (aprakcita). The word at indicates that Uddhava was sent to the Sarasvati River, where Krishna also spoke to him. The reasons for the Lord speaking to him are given. The first reason is that the Lord wanted to remove the suffering due to separation of Uddhava, who was surrendered to the Lord (pniptiiwdrli-luiirna). The second reason is that the Lord would relieve the pain in the form of longing (cirii) to hear about bhctltti, jiunui, vairdgya and the Lord’s pastimes of those living in Badarikasrama, who were also surrendered to the Lord, such as the Lord’s portion Nara-narayana, by what he would speak to Uddhava, as expressed at the end of this chapter:

asmdl loliad uparalc itiayi jiidnaiii iiuid-chrayani arliaty uddhava middhei sampraty atnuivaldm vaiah

Now I shall leave the vision of this world, and I see that Uddhava, the foremost of my devotees, is the only one who can be directly entrusted with knowledge about me. SB 3.4.30

lathdpi tad-abhipretam janann aham arindama prslhato ’nvagamam bhartuh pada-vislesanaksamah

O Vidura, conqucrer of foes’ Thus, though understanding his order, and unable to bear separation from his lotus feet, I followed him.

Abhipretam (intention) means that though the Lord ordered him to go to Badarikasrama, Uddhava understood that Krishna would not give him up so easily, and thus he followed the Lord. Or it can mean that Uddhava understood Krishna’s intention to destroy the dynasty.

adraksam ekam asinam vicinvan dayiuuh palim iri-niktlani sarasvatydm krta-ketam akaanam

Searching for my dear Lord, who has no abode and who is the abode of Laksmi, I saw him alone, taking shelter of the bank of the Sarasvati River.

Krishna is addressed as having no shelter because he is the shelter of all material and spiritual entities. Everything takes shelter of him.

syamtivaddlam virajam prasantdruna-locanam doibhii ailurbhii viditam pUa-kauiambarena ca

He had a glowing dark complexion, and tranquil, red eyes. He was pure, devoid of material qualities. I could recognize him by his yellow silk cloth and four arms.

vama firuv adhisritya daksinanghri-uiroruham apasritdrbhakaivattham altrsam tyakta-pippalam

His right foot was placed on his left thigh and he was leaning against a young asvattha tree. Giving up his pastimes in this world, he was blissful.

He had his right foot placed over (adhiSritya) his left thigh. His back was leaning against (apasrita) a young asvattha tree. The derivation of aivattha is na svali tistfiati: what does not last till tomorrow (svtis means tomorrow). This refers to the material world made of five elements, which is temporary. Mdycl stands behind the Lord. “May materialistic people not see tnc! ” This is the intention of Krishna’s action of leaning against the asvattha tree. The tree is described as young to indicate that among all the universes, this universe is very small. Tyakta-pippalam means (hat Lord had given up his pastimes in this world, since the word pippala refers to the material happiness in the Shrutis.*

Uismin maha-bhagavato <Ivaipdyana-suhrt-salthd lokan anucaran siddha asasada yadrcchaya

The great devotee Maitreya, friend of Vyasadeva, while walking the earth, suddenly appeared at that famous place.

Two companion birds sit together in the shelter of the same pippala tree- One of them is relishing the taste of the tree's berries, while the other refrains from eating and instead watches over His friend." SvetHivalara Upanishad 4.6

Maitreya is called a close friend of Dvaipayana because he was like a son to his guru, Parasara, who was Vyasadeva’s father. Yadrcchaya means suddenly.

tasydnuraktasya mutter mukundali pramoda-bhdvdnata-kandharasya dirnvato mam anurdga-hdsa- samiltsayd viiramayaim uvdta

Krishna spoke to the sage Maitreya, who was attached to the Lord, and attentive to listening, whose head was bowed out of love and joy, while glancing at me with affection and smiling. This relieved me of fatigue.

Though Maitreya is described by Uddhava with many pleasing words, Krishna actually spoke to Uddhava, since he had more prema than Maitreya. Thus the words describing Maitreya are in the genitive case, to show less respect to him. Krishna glanced, showing (hasa) his affection (unuragu). Or Krishna glanced with affection and also smiled.

sri-bhagavdn uvdea vedaham anlar manastpsitam te dadam I
yat tad duravapam anyaih satre pitra visva-srjdm vasundm mat-siddhi-kamena vaso tvayestah

The Lord said: I know the desire in your heart. I will give you what is rarely attained by others. At a sacrifice performed by Brahma and the Vasus, you worshipped me with a desire to attain me.

Veda stands from veclmi (1 know). I will give you what is difficull for others to attain (duravapam anyaih), because you were previously Vasu at a sacrifice in which Brahma and the Vasus participated. I was worshipped by you with a desire to attain me. Actually this Vasu entered into the nitya-siddha Uddhava. Even though Uddhava is a nitya-siddha, here he is revealed as a sadhana-siddha along with Maitreya to protect the secret of his eternal pastimes. Some say that the eternal Uddhava stayed in Dvaraka and the Uddhava who was Vasu came to the Sarasvati River.

so esa sadho caramo bhavdnam dsdditas te mad-anugraho yat yon mam nrlokan raha utsrjantam distya dadrsvan viiaddnuvrttya

O Uddhava! This will be your last birth since in this birth you have attained my mercy. And with great devotion, in this private place, you have seen me, who am now giving up this world to go to Vaikuntha. This also produces good fortune.

He pacifies Uddhava. Among many births (bhavandm), this birth, in which (yad) you have attained my mercy, is the last. And also you have seen me in this lonely place (rahah) with pure devotion (visadanuvrttya). This produces good fortune (dislya). The Lord is about to give up the places of all the jivcis (nrlokam) and attain Vaikuntha.

pura may a proktam ajdya nahhye padme nisanndya mametdi-sarge jflanam param man-mahimdvabhasam yat surayo Bhagavatam vadanti

Previously at the beginning of creation, I spoke to Brahma sitting on his lotus in the lake of my navel the highest knowledge — which reveals my pastimes, and which the devotees call the four essential verses of Bhagavatam.

Here the Lord describes what he promised to give Uddhava. Adi- surge means the first day of Brahma’s life.3 I spoke that knowledge which reveals my pastimes (man-mahima). This meaning of mahimti is according to Shridhara Svami. Others say maliima means glories. The Bhcigavaiam refers to the four essential verses.

if V cuh toktcih paranuisya puihsali praliltsaimmignilui-hhajano 'ham sncholilui-ronui skhaUtaksaras lam mufuaii clwrali prdnjalir abubluisc

When the Lord respected and spoke to me in this way, l became the recipient of the Supreme Lord’s mercy at ever)' moment. My hairs stood on end in prema and my voice choked up. Tears flowing from my eyes, I spoke with folded hands.

In this way the Lord respected and spoke to me. Prciilhsana means “consideration.” The Lord had previously considered, “No one except Uddhava knows about counseling, l ie should come to me. This will happen in the future." If the version is pratihsana it means at every moment. I was the recipient of his mercy at every moment, or I was the recipient of his mercy after he considered that! should gel the instructions. Sucah means tears.

ho nv Ha te pada-saroja-bhajarii sudurlahho ’rthesu catursv apiha
tatlidpi naham pravrnomi bliuman bhavat-padambhoja-nisevanotsukah

What among the four goals of artha, dharnia, kdma and moksha is difficult to achieve for one who worships your lotus feet? O Lord! I therefore do not accept these things, since I am enthusiastically engaged in serving your lotus feet.

Do you desire to give knowledge of yourself so that 1, your servant, can attain sdrupya or liberation from the materia! world? Certainly not! Among the four goals of dharma, artha, kdma and moksha which of these is rare (means they are all easily obtained) for those who worship your lotus feet? And jndna without these desires will bring about the result of liberation only by worship of your lotus feet. I do not accept these things which are attained automatically, since I am enthusiastically engaged in serving your lotus feet. What use do I have for jndna1

kanndny anihasya bhavo ’bhavasya te durgasniyo 'thdri-bhaydt palayanam kdldtmano yat pramada-yutasramah svdtman-rateh khidyati dint vidam iha

You are without action but you perform action. You are without birth, but you take birth. You are the form of time, but you flee in fear of enemies and take shelter in a fort. You are self-enjoying but accept household life with thousands of wives. The intelligence of the wise men is bewildered by this.

We servants attain supreme bliss by seeing and remembering your form, qualities and pastimes. Knowledge of these items also is not sufficient, because it is impossible to know completely because of our meager knowledge. Many pastimes are contrary to logic. I am now asking about this in two verses. You are without action, yet you perform actions such as lifting Govardhana. Actions of creation of the universe are not included since it is done directly by maya and the gunas. You are indirectly involved. Your svarupa does not contact matter. Thus, when the Shrutis describe you as having no action, there is no contradiction if action refers to the creation of the material world. Niskalarh niskriyam santam niravadyam niranjanam: the lord is without parts, without action, peaceful, without fault, and without blemish. (Svetcisvatara Upanishad 6.19) But activities such as lifting Govardhana are performed by your svarupa.This is a contradiction to your quality of non-action. This is my doubt. Another meaning can be taken here. You are the human form of the supreme Brahman. In human form you perform unlimited spiritual actions. But in the form as Brahman there is no material or spiritual action. This is derived from the conventional meaning of Brahman. One cannot say that Brahman is the svarupa with no qualities anti Bhagavan is the svarupa with qualities — that there are different Brahmans — since there are not two Brahmans. Thus there is a doubt. This is expressed in the Sixth Canto.

You take birth though you have no birth. Though you are the form of time itself, you flee out of fear of enemies like Jarasandha and take shelter of a fort in the sea. Though you enjoy in yourself, with thousands of women you are engaged in household life (dsramah), with performance of rites for devoids and Pitrs. You are attracted to these things though you enjoy in yourself. By enjoying with Ruktnint and others you do not destroy your status as self-enjoying, because they are all expansions of yourself. That I know. Therefore I have used the word dsrama. That part is contradictory. The intelligence of wise people is perplexed by such contradiction. It cannot be said that non-action, no birth, being the form of lime and being self-enjoyer are the true aspects and that actions, birth, fear and accepting household life are imitations only. Otherwise it would not be said that the intelligence of the wise becomes perplexed. The wise would know these are imitations and not actual, and thus would not be perplexed. It could be said that when the Lord is described as having no activity, material actions are excluded, but not spiritual actions. Then with that knowledge, why should the wise be perplexed? With the knowledge that Brahman is without action and Bhagavan is without knowledge, where would be the perplexity? What is implied here is that anyone who says that Krishna’s actions are imitations, or that non-action means spiritual action and non-birth means spiritual birth, or that Brahman is non-active and Bhagavan is active, and is thus not perplexed in intelligence, is actually not wise.

The Lord himself says net me viduh suraganah prabhavam nn maharsaya: even the devataa headed by Brahma and the great sages headed by Vyasa do not know my excellent (pra) birth (bhavam). (BG 10.2) Bhtsma also says:

IKI)iy «sya karhicid rajan pumaii veda vidhitsitam yad vijijndsayd yukla muhyanii kavayo 'pi hi

O King! No one can understand the plan of Krishna because even those engaged in reasoning and scripture are bewildered by that inquiry. SB 1.9.16

mantresu mam va upahuya yat tvam aluwlhitakhanda-sadtitma-bodhah prccheh prabho mugdha ivapramattas lan no mono mohayativa deva

O master! O Lord! You who are always full of knowledge, unaffected by time and complete, would call me for consultation and ask me, just as ignorant people would do, attentive to my advice. When you, though full of knowledge, act in this way, it bewilders my mind.

In various undertaking such as killing Jarasandha or performing a rajasuya sacrifice, he would definitely call me and ask “Uddhava, tell me what I should do.” He was always aware of everything (sadatma- bodhah) and was complete (akhanda), and not worn out by such things as time (akunthita). Though he possessed the samvit-sakti, he was like a fool, asking like a person who does not know. But he was not inattentive to the advice. Being at once ignorant and full of knowledge bewilders the mind indeed (iva). In this verse it is said he was like a fool.

One could explain that this means that he appeared like a fool but was not. Thus this is bewildering, but actually it only seems to be bewildering (ivu). Thus there is no incongruity here. However, it would be useless to raise a point in the sentence where the statements are not contradictory, and therefore this type of explanation is rejected.

jnanam pa ram svdtma-rabah-prakdsarii provacha hasmai bhagavdn samagram api hsamam no grabanaya bhartar vadanjasa yad vrjinam tarema

O Lord! You spoke this highest, complete knowledge which reveals what is difficult to understand about yourself to Brahma. If I am qualified, please tell me now, for by that knowledge I will cross the ocean of sorrow arising from your disappearance.

Therefore I desire knowledge which will eradicate these doubts. This means knowledge which will solve these contradictions that I have just asked, which are unknown to all, and not just that knowledge which you promised to give me as mentioned in verse 13. You spoke that knowledge to Brahma (kasmai). Or the meaning can be “You did not speak it to anyone.” In that case, O Lord (bhartar), if you are merciful to me, then speak it. If I am qualified to receive it (grahanaya ksamam), speak it, or if I am qualified and it is possible to explain, then explain it. If not, then do not speak it. Through this knowledge.

I will cross the ocean of sorrow (vrjinam) arising from the destruction of the Yadus and your disappearance which are happening now, and about which I am asking.

ity avedita-hardaya mahyam sa bhagavan parah ddideUiravindaksa atmanah paramdth sthitim

When I asked the lotus-eyed Lord what I desired in my heart, he explained to me his supreme position.

Therefore I desire knowledge which will eradicate these l ie explained this to me, and not to Maitreya. He explained the eternal abodes in Dvaraka and other places, the places of pastimes (sthitim). He spoke about the inconceivable energy by which non-action and action coexist in the Lord. T his was not revealed by Shukadeva, or by Uddhava to Vidura. It was revealed by the Lord himself, to Uddhava alone, and to no one else, because there was not yet an authoritative conclusion on this matter. It is said in Laghu-bhagavatdmrta:

tat tan na vastavam cet syat vidyam buddhi-bhramas tada I
ita sycid evety acwlyatva saktir lilasu karanam I I
yatha yatha ca lasyeccba sd vyanakti tatha tathd [|

If contradiction was not a fact, then those wise sages would not have been bewildered. Thus the inconceivable energy is the cause of the pastimes of the Lord. Whenever the Lord desires, his inconceivable energy makes its appearance and acts.

sa evam dradhita-pada-tlrthad udhUa-taltvcitma-vibodha-margah pranamya padau parivrtya devam ihagato ’ham virahaturatma

Having attained knowledge by learning the truth from the guru in the form of the worshipable Lord, I offered respects to his feet, circumambulated him and arrived here, my heart pained due to separation from him.

I (suit) having the path of knowledge of the Lord after studying it from the guru (lirtha) who was the worshipable Lord (aradhita-pada), then left after circumambulating him. I did not see what the Lord did later.

so ’ham tad-darsaiiahlada- viyogarti-yutah prahho gamisye dayilam tasya badary dsrama-mandalam

O Vidura! Joyous because of seeing Krishna, and pained by separation from him, I will now go to Badarikasraina, his dear place.

How will you live in pain of separation? At every moment I experience joy from having met him, and sorrow because of separation from him. Going to Badarikasrama was the order of the Lord.

yatra rtardyano devo tiaras ca bhagavan rsih mrdu tivratii tapo dirgham tepate loka-bhavanau

There the Supreme Lord in the form of the sages Nara-narayana, merciful to all, who give happiness to all people, have been performing austerities, which are difficult for others,for a long time.

There the Lord’s amsa, Narayana, dwells. They give happiness to all (mrdu) and have performed austerities for a long time (dirgham) which are difficult for others (tivram). They are the protectors of the world (loka-bhavanau) or the producers of the world.

sri-suka uvacha ity uddhavad updkarnya suhridam duhsaham vadham jndnend.iamayat ksatta soliam utpatitam budbab

Shukadcva said: Hearing in this way from Uddhava about the disappearance of his friends the Yadus, which was difficult to bear, intelligent Vidura subdued his rising grief by knowledge.

Vidura heard in this way (it/) from Uddhava the intolerable destruction of his friends. He was pacified by the knowledge arising from reviewing what Uddhava said, starting from SB 3.2.7.

sa tam maha-Bhagavatam vrajantam kauravarsabhah visrambhad abhyadhattedatn mukhyam Krishna-parigrahe

The best of the Kurus, Vidura, then spoke out of great trust the following words to the great devotee Uddhava, principal recipient of Krishna’s mercy, as Uddhava was about to leave.

Visrambhat means “out of trust.” Though Uddhava was younger than lumself, Uddhava controlled Krishna (hrsna-parigrahe), and thus was superior to him (mukhyam). Thus a younger person, superior in bhakti, should be the guru for someone elder. Vidura’s words are the proof of this.

jiuuuim paraiii svatma-rahah-prakasam yad aha yogesvara isvaras (c vaktum bhavan no 'rhat I
yad dhi vis nor bhrtyah sva-bhrtyartha-krtai caranti

You should tell us that supreme knowledge revealing the secrets about himself, which the master of yoga, the Supreme Lord, spoke to you, because the Vaishnavas wander the earth giving teachings about bhakti.

Nah (we) here indicates the two of us, Vidura and Maitreya. The plural can be used to express the singular or the dual. The Vaishnavas (visnor bhrtyah), wander about the earth, acting to make people devotees, giving teachings on bhakti. By mercy, (hey become gurus for the ignorant. Therefore teach me, identifying myself as a servant of the Lord, that knowledge of the Lord.

uddhava uvacha nanu te tattva-samradhya rsib kausaravo ’l
tike setksad bhagavatadisto martya-lokam jihasata

Uddhava said: Definitely you should worship Maitreya for this knowledge because he was directly taught in front of me by the Lord who desired to leave this world.

Thinking within himself, “How can I make Vidura, who is my elder and worthy of respect, my disciple?” Uddhava speaks. “Fortunate one! What I have heard from the mouth of the Lord, as I have explained, is that all of the Lord’s dear Yadus are situated in their respective abodes without giving up their bodies. But if you are asking about the nature of the Lord’s birth and pastimes, then Maitreya should be your guru.”

Certainly (nanu) Maitreya should be worshipped (sammdhyah) as guru concerning the nature of the Lord (taltva), acting to make people into devotees (sva-bhrtydrtha-krtah), not 1, because he was directly taught by the Lord for teaching this, in front of me (antike).

iti salui vidurena visva-murtcr guna-kathaya sudhaya plavitorutdpah hsewam iva puline yamasvasus idrii saimisita aupagavir nisdm lato ’gat

Shukadeva said: Removing his great pain by conversing about the sweet qualities of the Lord with Vidura, Uddhava spent the night, which passed like a moment, on the bank of the Yamuna and then departed in the morning.

He remained for the night which passed like a moment. Uddhava is a descendent of Aupagava and is thus called Aupagavi. He left the next morning (tatah).

nUlhanam upagatesu vrsni-bhojesv adhiratha-yuthapa-yuthapesu mukhyah sa tu katham avasista uddhavo yad dharirapi tatyaja akrtiiii tryadhisah

I’ariksit said: How coidd Uddhava, the chief among the chiefs of all leaders of charioteers among the Vrsnis and Bhojas, who had attained nearness to the Lord, remain alone? But the Lord, remover of sorrows, avoided giving any counter orders.

Since even the Lord, the master of the three worlds, completely (a) gave up his pastimes (krlim) and ended his prakata pastimes, how did Uddhava remain?

Nidhanam upagatesu vrsni-bhojesv superficially means “When the Vrsnis and Bhojas met destruction.” However the real meaning is when the Vrsnis and Bhojas attained nearness (upa) to Krishna, their complete treasure, their all in all (nidhanam). it is not proper that he, even in one portion, should remain alone to experience the pain of separation from Krishna. One should not think that he was not a Vrsnis, for it is said, among them, he alone remained. How could he avoid the Lord’s order to go to Badarikasrama? That is explained here. Though the Lord is the remover of all suffering (harih), he avoided indicating other purposes (akrtim) to him. To the gopis he said tad yata ma dram gosthaiii susrusadhvam pat in satlh: now go back to the cowherd village, without delay, O chaste ladies, and serve your husbands. (SB 10.29.22) If he would have given some hint to the contrary to the gopis when he gave this order, then Uddhava, most intelligent, would not have gone to Badarikasrama. He would have stayed with the Lord.

sri-suka uvaai brahma-sdpapaJcsena kalenamogha-vanchitah samhrtya sva-kularii sphitam tyaksyan dcliam acintayal

Shukadeva said: Using the excuse of the brahmana’s curse, the Lord, whose desire cannot be thwarted by time, thought of withdrawing his flourishing dynasty and separating himself from his Narayana form, which had merged into him when he appeared on earth.

Here is the answer. The contrivance of the brahmana’s curse was only a pretext for causing the disappearance of the Yadus from the material world. The Lord, whose desire cannot be made useless (amogha) by time, thought of withdrawing his clan by that means. He thought of giving up a body which was spread beyond its limits (sphilam). Though his eternity, knowledge and bliss is confined to his svarupa, it was now overextended in the sense of being visible to the eyes of the people in the material world.

There is the following rule, sa-visesaiie vidhi-nisedhau visesanam upasamkramatah sati visesye hadhe: statements of affirmation and denial change the meaning of their particular descriptive elements if there is a contradiction to the principal subject.4 The word tyahsyan should follow this rule, acting as a descriptive, not as the main subject.5 For example one can say, “Caitra was the king. Giving up the body, he burned it.” The body refers to that of his wife who has died, since it is impossible that he die and burn his own body. In the present verse, lyaksyan deham cannot mean that the Lord gave up his body and died, since his body is full of eternity, knowledge and bliss. Thus Maha-varaha Purana says:

sarve nityah sasvatas ca deltas tasya paratmanah iKiiiupciduiiu-mhita naiva prakritijah kvacit paramananda sandoha jnana-mdtras ca sarvatah

All the forms of the Lord are eternal, appearing constantly within the material world with bodies of Paramatma, without any destructible elements made of prakriti.

vasudevah sahkarsanah pradumno ’niruddho harino matsyah kunno vardho narasimho vamano ramo ramo rdmah krsno huddhah kalki raham

iatadha ’ham sahasradha ’ham ito ’ham ananto ’ham naivete jayante naite mriyante naisdm bandho tut muktih sarve eva hyete purna ajard arnrtdl1 paramanandah

I am Vasudeva, Sankarsana, Pradyumna, Aniruddha, Harhsa, Matsya,Kurma, Varaha, Narasimha, Vamana, Rama, Parasurama, Balarama, Krishna, Buddha, and Kalki. I have hunareds and thousands of forms in this word. I am infinite. These forms are not born nor do they die. They are not conditioned nor do they become liberated. All of them are complete, ageless and deathless, full of the highest bliss.

' If the meaning of lyaksyan deham contradicts the main subject Krishna who has an eternal body, the statement must have another meaning. 91

Govinda is an eternal form of knowledge and bliss, seated under a desire tree in Vrndavana. Gopdla-tdpani Upanishad

The form of man-lion is truly the eternal, supreme Brahman. Nrsimha-tapanl Upanishad

liisiia-dyimiani nimloee girnesv ajagarcna ha
him nu nah husalam bmyam gata-srisu grhcsv aliam

Since Krishna has disappeared like the sun, how can I describe the condition of us, his friends, devoid of splendor, whose houses have been swallowed by the snake of lamentation? SB 3.2.7

pradarsyatapta-tapasam avitrpta-drsam nrndm add yd lit a r atlhad yas tu sva-bimhaiii laka-loeanam

The Lord, having shown his form, the center of attraction for all eyes, then took that form and disappeared from the men who had not performed austerities but had attained the Lord’s mercy, and were continually craving a vision of his form. SB 3.2.11

jayati jcma-nivaso devakl-janma-vado yadu-vara-parisat svair dorbhir asyann adhannam sthira-cara-vrjina-ghnah su-smita-sn-mukhena vraja-pura-vanitanam vardhayan kama-devam

Lord Shri Krishna lives eternally among the cowherd men and the Yadavas, and is conclusively both the son of Devaki and Yasoda. He is the guide of the Yadu dynasty and the cowherd men, and with his mighty arms he kills everything inauspicious, in Vraja, Mathura and Dvaraka. By his presence he destroys all things inauspicious for all living entities, moving and inert, and the suffering of separation of the inhabitants of Vraja and Dvaraka. His blissful smiling face always increases the desires of the gopls of Vrndavana and women of Mathura and Dvaraka. I le remains eternally in this situation. SB 10.90.48

There are many statements in the suiti and smrti showing that the Lord has an eternal form. Thus if we take this verse to mean that Krishna gave up his body, it docs not recognize the contradiction to previous and later statements. Persons who take such a meaning have a demonic mentality and are cheated of the nectar of prema-bhakti. If the reading is nunam (instead of sphitam), it means certainly (IIU) lesser (unam), and modifies body {deham). This refers to an amsa of Krishna, Narayana. When Krishna appeared, Narayana appeared from Vaikuntha and entered into Krishna’s form. Now to have Narayana again return to Vaikuntha, he separated (tyaksyan) Narayana from his own body. According to the Sandarbha, the phrase means “giving the body of the earth (deham) to the devatas like Brahma for protecting.”

asmfil lokad uparate mayi jnanam mad-asrayam
arhaty uddhava evaddha sampraty atmavatam varah

When I leave this planet, Uddhava, the best among those who take me as their master, will be qualified to impart knowledge about me.

When I disappear from this planet with my shower of sweet form, qualities and pastimes, Uddhava will be qualified to know what I know (mad-asrayam). He is qualified, as my replica, to give knowledge to the sages of Badarikasrama who want to receive knowledge from my mouth and want to see me. Atmavatam means of those who take tne, dtmd, as their master.

noddhavo ’»v a pi maii-nyuno yad gunair narditah prahhuh ato mad-vayunam lokam grahayaim iha tisthatu

When I leave this planet, Uddhava, who is not less than me, because he is master of mdyd and not at all lacking in any spiritual quality, should remain on this earth, giving knowledge of me to the world.

This verse describes Uddhava’s qualification as a replica of the Lord. Uddhava is not all (auu) less than me, because (yad) he is not disturbed by the gimus like satlva. “There are many jlvan-muktas in this world who are undisturbed by the gutters. Are they not also equal to the Lord?” That is true. Therefore the following is the real meaning. He is in full control of all spiritual qualities like strength, intelligence knowledge and renunciation. This means that he has the ability to control their effects easily. This is similar to saying that a person has control over the impulse of lust, or is not pained by lust. It has already been said that he was the chief among the best of the groups of warriors among all (he Yadus. Nowhere is there seen such strength as his. Similarly he has other qualities like intelligence which are extraordinary. He is addressed as prabhu because like the Lord he has control over mayd. Vciytmam means knowledge.

cvum (H-lolui-guinrid sandistah seibda-yoninel
badaryasnwum asadya harim ije samadhina

Uddhava, instructed in this way by the Lord who is guru of the three worlds and the source of the Vedas, went to Badarikasrama and worshipped the Lord with intense concentration.

The Lord is the guru of all three worlds, and is thus the guru for the inhabitants of Badrarikasrama, through Uddhava. To meet Srutadeva. Krishna went to Mithila. To kill Banasura and other demons, he went to other places on earth. To take the pdrijdla flower he went to Svarga. To bring back the brahmana's sons wc went to Vaikuntha, and to bring back Devakl’s dead sons, he went to Sutala. He gave the people of these places good fortune by showing them his form and giving teachings. But he did not go to Badarikasrama. Remembering the eagerness of the sages there, he sent Uddhava there. In some kalpas the Lord himself goes there. In that case, he does not send Uddhava there. Sariidistah indicates some message was sent. “Give this message to Nara-narayana.” The Lord said that Uddhava was not less than himself. The Lord is described in this verse as the source of the Vedas. This indicates that the Lord knows even what is not to be known in the Vedas. He gave this to Uddhava, and Nara-narayana would attain that knowledge from the mouth of Uddhava, who is not less than the Lord. To the recipients of the message, Nara-narayana, he sent information. “My manifest pastimes on earth will last 125 years. That is the limit. Now it is finished. I will make these pastimes disappear along with my associates. Going to Prabhasa and sending the devatas back to their posts, l, in my portion of Vishnu whom Brahma requested to come, will go to Vaikuntha. Invisible to all, I will come to Hadarikasrama with a portion of Arjuna. Since Uddhava, the chief of my dear devotees, endowed with all of my attractive qualities and klmilar form, has been assigned to you who long to see my perfect lorm, he should stay in Badarikasrama to give knowledge to the world.”

deha-nydsam cct tcisyaivam clliirancim dluiirya-
vardhaiuim aiiycsdm cltisltarataniin pasiwaiii vihlavdtmaiwm

0 Parlksil! Hearing from Uddhava the glorious activities of Krishna,! Parainatma, who has a body for pastimes, and hearing of disappearance of the Yadus which increases the faith of the Intelligent and is incomprehensible to unintelligent person who I are like animals, Vidura, overcome with love for the Lord, thinking that he was remembered by the Krishna, began to weep when Uddhava [i had departed.

Krishna has permanently accepted (upa atta) a body because of his pastimes. He is dependent on his lild-sakti. By that sakti his body appears and disappears. By means of this sakti, the bodies of the

Yadus (dhiranam) were offered (nyasam) lo the unmanifest form of Dvaraka. And also hearing about giving up bodies in Prabhasa (indicated by the word cu), Vidura became firm in heart (dhairya- vardhanam). Or dhairya-vardhanam can mean the disappearance caused him to lose self-control, since vardha means to cut. These disappearances are difficult to understand for others who are not devotees, such as yogis. The yogis cannot understand how the Lord can disappear on one hand and seemingly die on the other hand as a show for the common people. Because those people are not devotees t

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