Chapter 6 - Lord Kṛṣṇa Requested to return to Vaikuṇṭha

[Sanskrit text for this chapter is available]

[Full title: Lord Kṛṣṇa Requested to return to Vaikuṇṭha: Uddhava’s Desire to follow him]

Śrī Śuka resumed:

1. Then after the departure of Nārada who discoursed with Vasudeva about the spiritual love discussed in previous chapters), god Brahmā accompanied with his (mind-born) sons (like Sanaka, Sanandana and others), gods (such as Indra), and Lords of creation (e.g. Marīci and others) approached Kṛṣṇa at Dvārakā. And god Śiva who blesses all beings with happiness or the Lord of the past and the future creation, also came there, surrounded by hosts of goblins.

2-4. The divine Lord Indra with Maruts (the forty- nine wind-gods), the (twelve) sun-gods, (eight) Vasus, two Aśvini-Kumāras (divine physicians), Ṛbhus, Aṅgirās, (eleven) Rudras, (the group of ten deities known as) Viśvedevas, the Sādhyas and other divinities, Gandharvas (celestial musicians), Apsarās (divine damsels and dancers), Nāgas, Siddhas, Cāraṇas, Yakṣas, Sages, Manes, or human ancestors, along with Vidyādharas and Kinnaras—all arrived together at Dvārakā with a desire to see Lord Kṛṣṇa—Kṛṣṇa who, by his attractive personality, fascinated the minds of all human beings, and spread all over the worlds his glory which washes off the sins of all people.

5. In that city brilliant with the splendour of abounding prosperity and affluence, they, with, unsatiated eyes, gazed at the wonderful form of Lord Kṛṣṇa.

6. They covered the foremost of Yadus (i.e. Lord Kṛṣṇa) with (garlands of) flowers available only in the celestial garden (like Nandana) and eulogised that Lord of the universe, with hymns couched in charming words conveying wonderful thoughts (arranged as in rhetorics).

Gods praised:

7. With our reasoning faculty, cognitive and conative senses, our vital principle (activitating our bodies), mind and speech, we lay ourselves prostrate O Lord, at your lotus feet^[1] which are contemplated upon within their hearts by those who are full of devotion unto you and wish to extricate themselves from the complicated strong noose (net) of Karmas. But we are wonderfully lucky on visualizing you directly while bowing, for the meditators can merely contemplate without seeing you.

8. Stationed (as a controller) in the three guṇas (sattva, rajas and tamas), you create, protect and destroy this manifest, incomprehensible universe within yourself through your Māyā power consisting of its three guṇas. But, O invincible Lord, you are not at all affected by any of these acts (mentioned above). For you are absolutely free from attachment and other defects and are completely absorbed in your obvious eternal, essential bliss.

9. O praise-worthy Lord! The purification of the minds of persons with evil propensities (like sensualism, etc.) does not effectively take place to that extent, through worship, learning,. Vedic studies, charitable gifts, penance and other ritualistic acts (prescribed in Śāstras) as that brought about in the minds of persons with sāttvika nature, through the ever-increasing pure faith and devotion engendered by listening to your glory, O Supreme Lord.

10. May your feet be like a fire to burn down our inauspicious and evil inclinations(to enjoy worldly pleasures,)—your feet which are born (i.e. contemplated) by sages in their hearts moistened (with devotion), for the sake of the summum bonum (or Mokṣa), which are worshipped by your devotees in Your (four) manifestations (viz Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruḍdha) for the attainment of glory similar to you which, the self-possessed and intelligent ones (out of your votaries) worship three time a day^[2], with a desire to transcend the Svarga (and attain directly Vaikuṇṭha which is beyond the region called Svarga).

11. (Your feet)—which are contemplated upon, O Lord, by sacrificers taking in their palms purified and controlled (by Śāstric injunctions), the oblation according to the procedure laid down in the three Vedas, for offering them into the sacrificial fire^[3] and which are meditated upon by Yogins in their Yogic practice with a view to comprehending your Māyā (the bestower of super-human mystic powers) and thereby aspiring to possess those powers^[4], and which are worshipped everywhere (and at all times) by the highest type of your votaries (who are free from all desires)for the sake of liberation from Saṃsāra.

12. O Lord! May your feet ever act as a fire burning down all evil propensities in our hearts—your feet which accept with pleasure, as duly offered, articles of worship, the faded garlands of forest flowers (offered by your devotees) with which even this glorious goddess Lakṣmī envies like a rival co-wife.

13. O glorious Lord! May your feet purify all the sins of us, your votaries—your feet, O perfect and almighty Lord, which (at the time of ousting Bali from his kingdom) covered the universe in three strides but which (in the second stride) reached Satyaloka, whence it shone as the topmost flag of which the river Gaṅgā flowing over the three worlds, became a threefold streamer; which struck terror and assured from fear the armies of Asuras and gods respectively and which, leads the righteous to the heaven and the wicked to the hell.

14.^[5] May the feet of the Supreme Person (Puruṣottama) enhance our happiness—Puruṣottama under whose control as the Time-Spirit, all embodied beings like god Brahmā and others who are harassing each other (by warfare, etc.) obey like bulls controlled by the nose-string (perforated through their nose) and (you) who are transcendent to both Prakṛti and Puruṣa.

15. You are the Supreme Person (Puruṣottama) the ultimate cause of the emergence, continuance, and disappearance of this universe. The Śrutis call you, the Time-Spirit, as the controller and destroyer of Prakṛti, Puruṣa and the Mahat (principle of cosmic intelligence), As time (counted by a year of twelve months), you possess three navels (three four-monthly periods of the Summer, the rainy season and the winter) and with inexorable yet imperceptible speed, you are engaged in finishing with all.^[6]

16.^[7] Having derived seminal power from you, the Puruṣa (īśvara) of unfailing energy deposits with Māyā the principle called Mahat like a child in the womb, that Mahat, being endowed with that seminal force creates out of itself this golden egg (universe) with its (seven external) sheaths^[8] enveloping it.

17. O Lord of sense-organs! Inasmuch as you are not attached even while enjoying the objects of senses evolved by the modification of the guṇas—the attributes of your Māyā, you are, therefore, the sovereign Lord of the mobile and immobile creations, while other jīvas (or even Yogins) are afraid of (i.e. are bound by longing for) the objects of enjoyment they have renounced or do not exist.

18. You are unattached to the sense-objects for with all their seductive charms (like arrows of the god of Love) and other erotic ways of effectively conveying the messages of love communicated by their arched eyebrows expressing their heartfelt love and through their smiles and side-glances, your sixteen thousand wives were not able to affect or agitate your mind.

19. The streams of nectar in the form of your sweet stories and rivers like the Gaṅgā that flow forth washing your feet—both are capable of deterging all the sins of the three worlds. Your votaries who abide by the pure duties prescribed for their stage of life and class in the society partake of both kinds of Tīrthas (holy waters)—one in the form of your glories extolled in the Vedas and the other the water of the Gaṅgā flowing forth from your feet—the former, by means of their ears and the latter, with their bodies.

20. God Brahmā, the performer of a hundred sacrifices, accompanied by god Śiva and other celestials eulogized Lord Hari (in a hymn) and standing up in the sky (all the while) bowed to Kṛṣṇa and submitted the following prayer.

Brahmā said:

21. O Lord I You were formerly entreated by us to relieve the earth of her burden; that has been accomplished by you according to our prayer; O Indwelling Soul of all.

22. The righteous course of life has been firmly established by you among the pious people who are pledged to the truth. Your glory which washes off the sins of all the world, has been diffused in all directions.

23. Incarnating yourself in the race of Yadu, and assuming excellent-most charming form, you have performed deeds of extra-ordinary powers for the good of the world.

24. O controller of the World! Those righteous people who, in the Kali age, listen to and extol your (sportive) deeds, will easily cross the darkness (of Saṃsāra).

25. O Supreme Person, hundred and twenty five Autumns (years) have elapsed since your worship appeared in the family line of Yadu, O Lord.

26. O Support of the universe! No work that was to be achieved for the sake of gods, has remained unaccomplished. As to your race, it is as good as extinct through the curse of Brāhmaṇas.

27. If you are pleased to approve of it, be pleased to reenter your own supreme abode and protect us, your servants along with all the worlds and their guardian deities (by blessing us with a visit to our region and accepting worship from us).

[The Veṅkaṭeśvara edition adds]

Śrī Śuka said:

27-A. The glorious Lord Kṛṣṇa who was thus praised by gods like Brahmā and others, the Lord who assumed a human form through his Māyā, approved of their prayer and replied to them, O King.

The Lord replied:

28. I have already determined whatever you have spoken to me, O Chief of Gods. All of your work has been accomplished and the burden of the earth has been lightened.

29. That this clan of Yādavas, grown insolent by their prowess, valour (required for defence and aggression in battle) and affluence, is desirous of subjugating the whole world, but like unto the shore keeping in check (the flow-tide of) the ocean, I have controlled them.^[9]

30. If I depart from the earth without destroying this enormous clan of power-drunk, insolent Yadus, the whole world shall be destroyed by this surging tide of Yadus which has crossed its limits.

31. The process of annihilation of the Yādava family has been already set in motion by the curse of Brāhmaṇas. It is after the complete destruction of this race that I shall visit your region (en route to Vaikuṇṭha). O sinless Brahmadeva.

Śrī Śuka resumed:

32. Thus, addressed by Kṛṣṇa, the Lord of the universe, the self-born god Brahmā paid obeisance to him and returned, to his region along with the hosts of gods.

33. Then, noticing that serious evil omens were appearing over the city of Dvārakā, the Lord advised the elderly Yadus who had assembled there.

The glorious Lord said:

34. These extremely ominous portents are verily appearing on all sides; and an imprecation from Brāhmaṇas which is very difficult to avert, has now been pronounced agāinst our race.

35. Hence, it is not desirable to stay any longer here, if we wish to remain alive, O elderly Yādavas. Let us start just today to go to the highly sacred place Prabhāsa. Please do not delay any further.^[10]

36. It was at Prabhāsa, that the moon god who, under the curse of Dakṣa, was affected with consumption, but was immediately cured of the disease by performing ablutions in the sacred waters thereof, regained the waxing of his digits.

37-38. Let us perform ablutions in the sacred waters thereof (at Prabhāsa) and please our manes (ancestors) and gods by offering libation of water. Let us also feed worthy Brāhmaṇas with dainty, tasteful food and devoutly donate valuable gifts to deserving persons. It will be by virtue of our precious charitable gifts that we shall cross over (i.e. be absolved of) all our sins, as people cross the sea with the help of boats.

Śrī Śuka said:

39. Directed by the Lord in this way, O delight of your family, the Yādavas made up their minds to shift to that sacred place and began to get ready their chariots.

40-41. O King, observing these (preparations of Yādavas) and having heard the advice given by the Lord, and noticing the terrible portents, Uddhava, who was earnestly devoted to and waiting upon Lord Kṛṣṇa, approached him in a secluded place (i.e. when he was alone). He bowed at the feet of the Lord of the rulers of the world, with his head and with folded palms, he submitted to Kṛṣṇa as follows:

42. “O Supreme Ruler of gods, O Master of yoga, O Lord of hallowing glory, I believe that your lordship means to depart from this world after exterminating this Yādava race, inasmuch as, you, though competent to do so, did not counteract the curse of Brāhmaṇas.

43. O Keśava, I cannot bear separation from you even for half a moment. Hence, O Lord, take me also with you to your region.

44. Your sportive acts, O Kṛṣṇa, which are highly auspicious to people, are sweet like nectar to the ear after tasting which once, people cease to have any other craving for wealth, wives, children.

45. How can we, your devotees who have attended upon you while you were in bed, were sitting, wandering, staying at home, bathing, playing or having your meal, live without you (lit. abandon you) who are our very soul. (We shall not be able to bear separation from you).

46. (It is not through the fear of Māyā that we pray you thus. We, your slaves, who adorn ourselves with garlands, scents, garments and ornaments enjoyed and given up by you and ate the remnants of your food, shall certainly overcome your Māyā.

47. Sages who subsist on air,^[11] who exert themselves in penance and observe strict celibacy for life, become tranquil, sinless renouncers of worldly life and attain to your abode called Brahman.

48-49. But we, O great yogin, who wander in this world through the paths of Karma will cross over the impassable darkness (of Saṃsāra) by conversing with fellow-devotees about you, remembering and glorifying your acts, speech, movements, smiles, glances and jokes and whatever you did to carry out your role as a human being.”

50. When thus implored (by Uddhava) O king Lord Kṛṣṇa, the Son of Devakī addressed his exclusively devoted servant^[12] and beloved devotee Uddhava as follows:

Footnotes and references:

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[1]:

ŚṚ quotes a traditional verse which gives a different list of the eight parts of the body in prostration sāṣṭāṅga namaṣkāra) They are: feet, hands, knees, chest, head, sight, mind and speech. The verse is as follows:

dorbhyām padābhyām jānubhyām urasā śīrasā dṛśā /
manasā vacasā ceti praṇāmā'ṣṭāṅga īritaḥ /l

[2]:

Savanaśaḥ (Literally): According to the time when the soma juice is extracted out of the Soma plant in a sacrifice, which is done three times a day, viz. in the morning, at noon and in the evening.

[3]:

Bhāvāratha Dīpikā raises the objection that in a sacrifice the deity (e.g. Indra) to whom the oblation is to be offered, is to be contemplated by pronouncing the word Vaṣaṭ and not the Lord, and answers that whatever deity is thus contemplated, it is the Lord of the sacrifice who is ultimately meditated, though the deity to whom oblation is so offered be Indra or Varuṇa, etc.

EK. separates the Yogis from the seekers of Siḍḍhis. According to EK. (1) sacrificers, (2) Yogis, (3) Seekers of the nature of the Māyā and (4) the highest types of desire-less votaries meditate upon the Lord’s feet. These votaries realize that the Lord is every-where, hence they worship him so.—EB: 6.122-137.

[4]:

Out of six categories of the servants of the Lord, viz. sages, Sātvatas, Ātmavids (Seekers after the Self), sacrificers. Yogis and the highest votaries, the last type of devotees arc more beloved of the Lord than even goddess Lakṣmī—Bhāvāratha Dīpikā

[5]:

Padaratnāvalī takes the presiding deities of the senses which cause pleasure or pain as the ‘gods’ who are under the control of Hari’s feet. The nose-string is the span of life of hundred years. The Lord has no attachment to these embodied beings. The almighty Time-Spirit is superior to Prakṛti and Puruṣa.

[6]:

Cf. asmāt kṣaram atīto'ham
akṣarād api cottamaḥ /
ato'smi lake vede ca prathitaḥ puruṣottamaḥ //
  —Bhagavad Gītā. 15.18

[7]:

Padaratnāvalī gives a Purāṇic turn to this process of evolution as follows: Pradhāna= Lakṣmī, Mahat=the four-faced god Brahmā, Śeṣa=Ahaṃkāra. But the explanation is complicated: Parabrahman or Nārāyaṇa sported with Lakṣmī during mahā-pralaya, brought forth Puruṣa who infused his energy into Lakṣmī (Pradhāna) and the four-faced god called Puruṣa and Gāyatrī called Pradhāna are created and Gāyatrī called Śraddhā through Gāyatrī known as Pradhāna”.

[8]:

The Sheaths are: the five gross elements, the mind and ego.

[9]:

Padaratnāvalī: Yādavas....are desirous of returning to celestial region (Yādavas were the gods who descended in the Yādava race to help God achieve His purpose. They are naturally eager to return to their own region).

(But this interpretation is not consistent with the next verse).

[10]:

Bhāvāratha Dīpikā explains that Yādavas who were aṃśas of Devas were not eligible immediately to attain Mokṣa. Had they died at Dvārakā, they would have straight-way attained Mokṣa like the flight of bird. Hence Kṛṣṇa led them to Prabhāsa whereafter death, they would attain immediate prosperity and gradually attain Liberation in due course.

[11]:

v.l. Vāta-raśanāḥ—who are sky-clad i.e. naked.

[12]:

EK: Uddhava was such a beloved servant of Kṛṣṇa that he had access to him when Kṛṣṇa’s nearest and clearest relatives, his chief queen Rukmiṇī, his parents, sons like Pradyumna were not allowed to see him and Kṛṣṇa used to give his choicest gifts to Uddhava.—EB. 6.404-411.