Chapter 29 - Bhakti Yoga Recapitulated: Departure of Uddhava to Badarikāśrama

[Sanskrit text for this chapter is available]

Uddhava submitted:

1. O Imperishable Lord! It is my considered opinion that the course of yoga as enunciated by you is impracticable to those who have no control over their minds. Pray, be pleased to elucidate to me (in easily understandable terms) that spiritual path by following which an ordinary person will attain perfection without any difficulty.

2. Aspirants after yoga who endeavour to concentrate their minds are subjected to great strains in controlling their mind, and feeling fatigued and frustrated in attaining mental serenity, they become despondent, O lotus-eyed God.

3. Hence, O Lotus-eyed Lord of the universe, swans i.e. those who can discriminate between what is essential and unessential (i.e. your devotees) joyfully resort to your lotus-feet which yield nectarlike spiritual bliss but these arrogant followers of the karma and yoga path devoid of your Bhakti—do not resort to them as they are confounded by your Māyā.

4. What wonder is there, O Imperishable Lord, that you abide by the will of your servants who have dedicated themselves exclusively to you? Even though your foot-stool gets polished with the crests of the glorious crowns of great rulers like god Brahmā and other rulers of the world (while they prostrated themselves at your feet), you took delight in the friendship of beasts (monkeys like Sugrīva, Hanumān), O friend of all living beings.

5. What person who is grateful and conscious of the gracious blessings bestowed by you upon your dependants (devotees who resort to you) can forsake you, the Inner Controller, beloved-most and Ruler of all beings? What person will accept something other than you which, though leading to good fortune, make us forget about you? (or who would worship some other god for securing great fortune or celestial world?) What object is inaccessible to us who devote ourselves to the dust of your feet?

6. O Ruler of the universe! Wise persons who gratefully remember your gracious favours and are full of spiritual bliss, realize that they cannot repay your obligations even during the longest span of life like that of god Brahmā; for you are present externally as the spiritual guide and internally as the Antaryāmin (the Inner Controller) and thus you dispel all inauspiciousness (sins, evil desires) of all creatures and manifest your true nature to them.

Śrī Śuka said:

7. When respectfully inquired thus by Uddhava who was deeply affectionate to him at heart, Lord Kṛṣṇa whose sport is the evolution of the universe, and who, by his potencies viz. Sattva, Rajas and Tamas, has assumed three forms (viz. that of Viṣṇu, Brahmā and Śiva respectively) and is the Supreme Lord of the rulers of the universe, with a winsome smile replied

affectionately to him.

The Lord said:

8. It is with pleasure that I shall explain to you the course of righteous duties which are exceedingly auspicious and pleasing to me. By following them with devotion, a mortal being can over-come the unconquerable death (Saṃsāra).

9. Remembering me deligently, one should perform all his duties dedicating them to me. He should resign and concentrate his heart and mind to me and should find delight in doing duties pertaining to me.

10. He should resort to the holy lands (and sacred places) frequented by my saintly devotees, and he should follow the course of conduct of my devotees whether they be gods, Asuras or human beings.

11. Either individually or in a group he should arrange to celebrate, on holy days (like Ekādaśī) pilgrimages, processions or great festivities accompanied with songs, dances and other royal arrangements worthy of great kings.

12. He should consider that he visualizes me only, manifested in all beings, both internally and externally, like the sky. With a pure, sinless heart he should see me within himself also.

13-14, In this way, O greatly enlightened Uddhava, he should establish himself in pure knowledge and should consider all created beings as being the God himself and respect them all. He who looks with, an equal eye (without making any difference in) Brāhmaṇas and low caste peoples, a robber and one devoted to Brāhmaṇas, the sun and the spark of fire, a cruel and merciful person, (such impartial person) is really the spiritually wise person.

15. A person who invariably considers me to be present in all human beings, finds that before he is free from the (feeling of) inimical competition (with the equals), jealousy (against superiors) and contempt (towards the inferiors) along with his egotism.

16. Disregarding one’s friends and relatives who smile at him in ridicule and setting aside the viewpoint (about the superiority) of one’s person and giving up the sense of shame, should prostrate himself like a staff in bowing to all beings upto a dog, a Cāṇḍāla (a man of the lowest caste) a cow and a donkey.^[1]

17. He should continue to propitiate me orally, mentally and physically in this manner, so long as the perception of my presence in all beings is not engendered in him.

18. To him everything appears as permeated with Brahman by virtue of his knowledge that God is everywhere. Realizing this clearly and with all his doubts clarified, he should cease to participate in Karmas (or follow the path of Karma).

19. It is my considered opinion that out of all the pathways to God, to perceive my presence in all beings in one’s thought, word and deeds is the most efficacious one.

20. Dear Uddhava! Even if merely a beginning is made, there is no danger of the slightest loss (of the exertions made) in the righteous course of conduct prescribed by me, as it is free from wishful expectation, and it has been so systematically ordained by me as it would not be affected by guṇas. (It is not the ordinary Dharma laid down by Smṛti-writerslike Manu).

21.^[2] Whatever fruitless exertion of a worldly nature such as fleeing out of fear, lamenting out of grief) etc., if dedicated to me who am of transcendental nature, attains the status of Dharma (as in the case of Kaṃsa’s fear, Gopī’s love, Śiśupāla’s hatred).

22. That one should attain to the Real through the unreal (body) and reach me, the immortal eternal Lord, by means of this mortal coil—This is the most intelligent act of an intellectual and the highest sagacity of the wise.

23. What has been expounded to you up till now by me either in details or in brief, constitutes the complete epitome of the definitive teaching on Para Brahman. This is difficult to grasp even for gods (though they are sāttvic by nature).

24. This spiritual knowledge has been repeatedly imparted to you with clear logical reasoning. A person who digests this will get all his doubts resolved and will be liberated from Saṃṣāra.

25. He who will treasure up in his memory my lucid, well-reasoned exposition of your queries, will attain to the eternal Supreme Brahman which is the secret (knowledge) of the Vedas.

26. I, of my own accord, will reveal myself to the expositor of the Brahman who would clearly explain this knowledge to my devotees.

27. He who would loudly read out this sanctifying, supremely holy text (containing my teaching), will every day make others see me by the light of spiritual wisdom, and will himself get purified (by realizing me in his mind purified by Yoga^[3]).

28. He who devoutly and with concentrated mind listens to this every day and develops supreme devotion unto me, is never bound by Karmas.

29. O friend, have you fully realized the true nature of Brahman? Has your infatuation and the grief that tormented your heart disappeared, dear friend?

30. This knowledge should not be imparted to a hypocrite, a nonbeliever, a cheat, an unwilling listener, a person who is not devoted to me or an ill-mannered fellow.

31. You should expound this to persons who are free from the above-mentioned defects, are friendly to Brāhmaṇas and (reciprocally) liked by them. You should teach this to those who are pious, holy and to Śūdras and women if they are devoted.

32. Once this spiritual wisdom is properly imbibed, nothing remains to be known by the aspirant of (spiritual) knowledge, just as nothing remains worth drinking when once the exquisitely sweet nectar is sipped.

33. (There may be many things worth knowing and means of achieving object in the case of non-devotees, but I am everything to my devotee. Hence you seek resort in me alone.)

Whatever objectives or purposes are accomplished by means of (spiritual)knowledge, performance of righteous duties, yogic practices, pursuit of commerce and agriculture, and wielding ruling power—that is all the main four objectives in life (or Puruṣārthas), I myself am to you^[4].

34. When a mortal being has renounced all courses of actions (prescribed in Śāstras) and has dedicated his self to me, I select him as the recipient of my Special Grace. He then, attains immortality and certainly becomes eligible to be one with me sharing my divine powers of omnipresence, omnipotence, etc.

Śrī Śuka said:

35. Having heard the speech of the Lord of hallowing renown, Uddhava, to whom the path of Yoga (union with the Almighty Lord) was thus lucidly explained, folded his palms (in reverence) and with his eyes overflowing with tears of joy and throat choked with overwhelming affection, he was unable to express himself.

36. With courageous efforts, he controlled and stabilised his mind which was agitated with overwhelming affection. Feeling (with gratitude) how blessed he was (by the Lord), he folded his palms (to pay obeisance) and touching His lotus- feet with his head, he submitted to the most prominent hero among Yadus, as follows:

37. “The pitchy darkness of delusion clasped by me so far, has been dispelled by your mere enlightening presence (what need be said about your illuminating discourses?) O creator of god Brahmā, can cold, darkness or fear (of any of these) overpower a person who is sitting adjacent to the fire (or the sun).

38. (Your compassion is limitless). Compassionate as you are, the brilliant lamp of spiritual wisdom has been given to me again. What grateful person would like to abandon the soles of your feet and resort to others for shelter.

39. The strong bonds of (the net of) my affection for (my clansmen like) Dāśārhas, Vṛṣṇis, Andhakas and Sāttvatas which were extended by you through (the agency of) your Māyā, for the expansion (procreation) of our race, have been cut asunder by you with the weapon of self-realization.

40. Obeisance to you, great yogin. I have approached you for protection. Be pleased to so guide me as I should find incessant joy from and affection for your lotus-feet.”

The Lord Commanded:

41-42. Dear Uddhava! In compliance of my command, do you go to my hermitage called Badarī. Absolve yourself of all impurities there, by performing ablutions and sipping the holy waters of the sacred Gaṅgā which became sanctified by contact with my feet. Having shaken off all your sins and impurities by the very sight of the Alakanandā^[5] put on bark garments and subsisting on forest-products (like fruits, roots), stay on unaffected by any longing for pleasures and comforts, my dear.

43-44. Forbearing all experiences of opposite states (like heat and cold, pleasure and pain) continue to be straightforward and good in your behaviour. With your senses under control, serene and with your intellect (mind) concentrated on your Ātman, remain endowed with spiritual knowledge and self-realization. Pondering deeply and constantly and realizing whatever you have so assiduously learnt from me, you dedicate your mind and speech to me and continue to constantly abide by the duties prescribed by me. (If you do so) you will transcend the three courses (of existence caused by three guṇas—Saliva, Rajas and Tamas, viz. birth in the heaven and on the earth as a human being or a sub-human being or the three states of wakefulness, dreaming and deep sleep) and shall attain to me (who am beyond Māyā),

Śrī Śuka narrated:

45. Thus commanded by Lord Kṛṣṇa (devotion to whom terminates Saṃsāra), Uddhava circumambulated him by the right and placed his head on his feet. And even though he transcended the pairs of opposites like joy and sorrow, his heart melted (at the juncture of departure) and he moistened his feet with tears.

46. Nervous and afraid at the imminent separation from the Lord whose affection was extremely difficult to give up, and too much grieved to be able to leave him, Uddhava was deeply agonised. Bearing on his head the wooden sandals (given out of grace as a parting gift) of Lord Kṛṣṇa, Uddhava bowed to him again and again and proceeded^[6] to Badarikāśrama.

47. Firmly installing him on the throne of his inmost heart, the great devotee of the Lord reached Viśālā (i.e. Badarikāśrama). Scrupulously following the course of (devotional) duties taught by Kṛṣṇa, the one Friend of the world, Uddhava ultimately attained to his state.

[The 2nd line in Padaratnāvalī’s Text:]

47(A). Having practised penance as instructed by the (only- real) Friend of the universe, he attained to Vaikuṇṭha, the region of Hari.

48. Whosoever tastes with deep reverence ever so little of this nectar of spiritual knowledge overfull with the ocean of spiritual bliss, taught to his devotee Uddhava by Lord Kṛṣṇa, whose feet are resorted to and served by the masters of Yoga—he gets Final Emancipation from Saṃsāra along with the world, (the people) who associated themselves with him.

49. I bow to the Supreme Person, designated as Kṛṣṇa, the First cause of the universe, the Author of the Vedas, who in order to terminate the Saṃsāra (transmigration of the Soul) of his devotees following the path of renunciation (nīvṛtti [nivṛtti]), and to dispel the fear of old age, death, etc. of his servants following the path of Pravṛtti, extracted like bee the (honey-like) essence of the Vedas in the form of spiritual knowledge and self-realization and gave it to his devotees (following Nivṛtti Marga) and offered the immortalizing nectar churned out of the sea to his servants (such as gods for drinking).

Footnotes and references:

[1]:

Strangely enough Padaratnāvalī distinguishes between Brāhmaṇas and oṃers in the list and lays down that one should physically lay prostrate before Brāhmaṇas but in the case of Cāṇḍālas and others he should bow mentally only.

(brāhmaṇādīn prati bhūmau daṇḍavan naman anyāṃścāṇḍālādīn prati manasāsmaraṇam iti bhedaḥ /)

[2]:

Padaratnāvalī Acts of devotion, worship, contemplation on other deities is a fruitless exertion.

(tadāyāsas tatra kriyamāṇa-prayatno nirarthaḥ syāt /).

[3]:

yoga-pariśuddheṇa manasā sākṣāt-kurvanniti bhāvaḥ—Bhāgavata Candrikā

[4]:

Bhāvāratha Dīpikā attempts to explain how each of the four puruṣārthas are covered by the activities mentioned in this Śloka.

[5]:

A tributary of the Gaṅgā. Its source is traced by Captain Raper a little way beyond Badrīnāth at a waterfall called Vasudhārā (Skanda P. Viṣṇu Khaṇḍa III.6).—GADMI, P.3.

[6]:

In order to reconcile this with Skandha III where Maitreya and Uddhava were given spiritual guidance by Kṛṣṇa, Bhāvāratha Dīpikā states that while on his way to Badarī, Uddhava heard of Kṛṣṇa’s going to Prabhāsa. He hastily returned and found him sitting alone. Maitreya also came there. Kṛṣṇa gave them spiritual guidance. But Skandha XI is silent about Uddhava’s return.