Canto 11 - Chapter 6: The gods entreat the Lord to return to His divine realm and Uddhava approaches Him on the eve of the Yadus' departure for Prabhasa

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ षष्ठोऽध्यायः - ६ ॥	Discourse VI The gods entreat the Lord to return to His divine realm and Uddhava approaches Him on the eve of the Yadus' departure for Prabhāsa (Preamble)
श्रीशुक उवाच । अथ ब्रह्माऽऽत्मजैर्देवैः प्रजेशैरावृतोऽभ्यगात् । भवश्च भूतभव्येशो ययौ भूतगणैर्वृतः ॥ १॥ इन्द्रो मरुद्भिर्भगवानादित्या वसवोऽश्विनौ । ऋभवोऽङ्गिरसो रुद्रा विश्वे साध्याश्च देवताः ॥ २॥ गन्धर्वाप्सरसो नागाः सिद्धचारणगुह्यकाः । ऋषयः पितरश्चैव सविद्याधरकिन्नराः ॥ ३॥ द्वारकामुपसञ्जग्मुः सर्वे कृष्णदिदृक्षवः । वपुषा येन भगवान्नरलोकमनोरमः । यशो वितेने लोकेषु सर्वलोकमलापहम् ॥ ४॥ तस्यां विभ्राजमानायां समृद्धायां महर्द्धिभिः । व्यचक्षतावितृप्ताक्षाः कृष्णमद्भुतदर्शनम् ॥ ५॥ स्वर्गोद्यानोपगैर्माल्यैश्छादयन्तो युदूत्तमम् । गीर्भिश्चित्रपदार्थाभिस्तुष्टुवुर्जगदीश्वरम् ॥ ६॥	Śrī Śuka began again: Now (when Nārada had finished his discourse to Vasudeva and left Dwārakā), Brahmā, surrounded by his sons (Sanaka and others), the gods and the lords of creation, arrived and so did Lord Śiva, the Ruler of those that have gone by as well as those that are yet to come, accompanied by goblins. (1) (Similarly) the glorious Indra with the Maruts (the forty-nine wind-gods), the Adityas (sons of Aditi), the (eight) Vasus, the (two) Aświns, the Rbhus, the Aṅgirās, the (eleven) Rudras, the (class of) gods known as the Viśwedevas and the Sādhyas, Gandharvas, Apsarās, Nāgas, Siddhas, Cāraṇas and Guhyakas (Yakṣas), Rṣis as well as manes, accompanied by Vidyādharas and Kinnaras—all went to Dwārakā, eager to see Śrī Kṛṣṇa, who captivated the mind of the (entire) human race, in that (charming) form by which He spread in (all) the (three) worlds a glory that destroyed the sins of the whole universe. (2—4) In that brilliant city abounding in all kinds of superior wealth they saw Śrī Kṛṣṇa of wonderful beauty with unsatiated eyes. (5) Covering Śrī Kṛṣṇa, the foremost among the Yadus, with flowers that can be had in heaven (alone), they praised the Lord of the universe by means of (laudatory) hymns couched in charming words and full of charming ideas. (6) (1-6)
देवा ऊचुः । नताः स्म ते नाथ पदारविन्दं बुद्धीन्द्रियप्राणमनोवचोभिः । यच्चिन्त्यतेऽन्तर्हृदि भावयुक्तै- र्मुमुक्षुभिः कर्ममयोरुपाशात् ॥ ७॥ त्वं मायया त्रिगुणयाऽऽत्मनि दुर्विभाव्यं व्यक्तं सृजस्यवसि लुम्पसि तद्गुणस्थः । नैतैर्भवानजित कर्मभिरज्यते वै यत्स्वे सुखेऽव्यवहितेऽभिरतोऽनवद्यः ॥ ८॥ शुद्धिर्नृणां न तु तथेड्य दुराशयानां विद्याश्रुताध्ययनदानतपःक्रियाभिः । सत्त्वात्मनामृषभ ते यशसि प्रवृद्ध- सच्छ्रद्धया श्रवणसम्भृतया यथा स्यात् ॥ ९॥ स्यान्नस्तवाङ्घ्रिरशुभाशयधूमकेतुः क्षेमाय यो मुनिभिरार्द्रहृदोह्यमानः । यः सात्वतैः समविभूतय आत्मवद्भि- र्व्यूहेऽर्चितः सवनशः स्वरतिक्रमाय ॥ १०॥ यश्चिन्त्यते प्रयतपाणिभिरध्वराग्नौ त्रय्या निरुक्तविधिनेश हविर्गृहीत्वा । अध्यात्मयोग उत योगिभिरात्ममायां जिज्ञासुभिः परमभागवतैः परीष्टः ॥ ११॥ पर्युष्टया तव विभो वनमालयेयं संस्पर्धिनी भगवती प्रतिपत्निवच्छ्रीः । यः सुप्रणीतममुयार्हणमाददन्नो भूयात्सदाङ्घ्रिरशुभाशयधूमकेतुः ॥ १२॥ केतुस्त्रिविक्रमयुतस्त्रिपतत्पताको यस्ते भयाभयकरोऽसुरदेवचम्वोः । स्वर्गाय साधुषु खलेष्वितराय भूमन् पादः पुनातु भगवन् भजतामघं नः ॥ १३॥ नस्योतगाव इव यस्य वशे भवन्ति ब्रह्मादयस्तनुभृतो मिथुरर्द्यमानाः । कालस्य ते प्रकृतिपूरुषयोः परस्य शं नस्तनोतु चरणः पुरुषोत्तमस्य ॥ १४॥ अस्यासि हेतुरुदयस्थितिसंयमाना- मव्यक्तजीवमहतामपि कालमाहुः । सोऽयं त्रिणाभिरखिलापचये प्रवृत्तः कालो गभीररय उत्तमपूरुषस्त्वम् ॥ १५॥ त्वत्तः पुमान् समधिगम्य यया स्ववीर्यं धत्ते महान्तमिव गर्भममोघवीर्यः । सोऽयं तयानुगत आत्मन आण्डकोशं हैमं ससर्ज बहिरावरणैरुपेतम् ॥ १६॥ तत्तस्थुषश्च जगतश्च भवानधीशो यन्माययोत्थगुणविक्रिययोपनीतान् । अर्थाञ्जुषन्नपि हृषीकपते न लिप्तो येऽन्ये स्वतः परिहृतादपि बिभ्यति स्म ॥ १७॥ स्मायावलोकलवदर्शितभावहारि- भ्रूमण्डलप्रहितसौरतमन्त्रशौण्डैः । पत्न्यस्तु षोडशसहस्रमनङ्गबाणै- र्यस्येन्द्रियं विमथितुं करणैर्न विभ्व्यः ॥ १८॥ विभ्व्यस्तवामृतकथोदवहास्त्रिलोक्याः पादावनेजसरितः शमलानि हन्तुम् । आनुश्रवं श्रुतिभिरङ्घ्रिजमङ्गसङ्गै- स्तीर्थद्वयं शुचिषदस्त उपस्पृशन्ति ॥ १९॥	The gods said : With our reason and senses, body, mind and speech, O Lord ! we bow to Your lotus-feet, which are meditated upon in the heart by those who are full of devotion and seek to be freed from the stout shackles of Karma. (7) O invincible Lord ! presiding over the (three) Guṇas born of Your Māyā You create, preserve and destroy this manifest inconceivable universe in Yourself through Your Māyā consisting of the three Guṇas, and yet remain ever unaffected by these actions, being free from (all) blemish (in the form of likes and dislikes etc.), and since You remain completely absorbed in the unobscured Bliss which constitutes Your (very) nature. (8) O praiseworthy and supreme Lord ! purification of men of impure mind is not so radically effected through worship, study of scriptures, (acts of) charity, austerities, ritual acts etc., as of pure-minded persons through mature and genuine faith, developed by (constant) hearing, in Your glory. (9) May Your feet serve as a fire to consume all our unholy cravings—the feet which are being contemplated upon with a heart moistened with love by ascetics for the sake of blessedness; which are worshipped by devotees through individual divine manifestations (Vāsudeva and so on) for attaining a glory similar to that of the Lord; and by the wise (as many as) three times (a day) in order that they may transcend heaven (and ascend to Vaikuṇṭha); (nay,) which are contemplated, O Lord, in the sacrificial fire (by those well-versed in sacrifices) taking in their outstretched hands the material for being consigned to that fire according to the procedure laid down by the three Vedas (Ṛk, Sāma and Yajus); and which are contemplated in the course of their Yogic practice for the realization of the Self by strivers seeking to obtain an insight into the Māyā that veils the true character of the Spirit, and are worshipped everywhere by the highest devotees of the Lord. (10-11) Like a co-wife this divine Śrī (the goddess of fortune, appearing as a golden streak on Your bosom), O Lord, vies (even) with a faded garland of sylvan flowers (adorning Your bosom alongwith Her). You (nonetheless) accept the worship duly offered (to You by Your loving devotees even) with such a garland. (So partial You are to Your devotees !) May Your feet serve as a fire to consume our evil tendencies. (12) O almighty and omnipresent Lord, may Your foot cleanse our sins, who worship You—the foot which took three strides (in order to measure the three worlds and thereby to oust Bali from heaven) and (on reaching Satyaloka, the highest heaven in its second stride) stood as a (tall triumphal) flag with the Gaṅgā flowing through the three worlds as its streamer and (as such) inspired terror and instilled fearlessness into the titanic and the celestial armies respectively, and which, brought heaven to the righteous and spelt ruin to the unrighteous. (13) May the feet of the Supreme Person in You augment our joy—You who are superior (both) to Prakṛti and Puruṣa. (Matter and the Spirit) and who are the Propeller of all (as the Time-Spirit) and subject to whose control, like bulls held by the nose-string, are Brahmā (the creator) and other embodied souls who are being tormented by one another. (14) You are Puruṣottama (the Highest Person) in that You are responsible for the creation, continuance and destruction of this universe; the Vedas speak of You as the Controller of Prakṛti, Puruṣa and the Mahat-tattva (the principle of cosmic intelligence); and You are also Kāla (the wheel of Time revolving in the form of a twelve-month) consisting of three navels (each of four months), engaged in the destruction of all and possessed of imperceptible speed. (15) Having derived its power from You and (thus) acquiring unfailing energy, the Puruṣa (Spirit) in conjunction with Māyā deposited the Mahat-tattva, corresponding as it were to the seed of this (visible) universe. Equipped with that (very) power the Mahat produced out of itself the golden (effulgent) egg of the universe enveloped by its (seven) external sheaths (in the shape of the earth, water, fire, air, ether, ego and mind). (16) Therefore, O Propeller of the Indriyas, You are the suzerain Ruler of the immobile as well as the mobile creation, because even though enjoying (in the form of the Jiva) the objects of the senses evolved through the modification of the Guṇas brought about by Māyā You remain unattached to them; while others (the Jivas) remain afraid of sense-enjoyments even when they have been renounced by themselves. (17) (All) Your sixteen thousand (and odd) wives could not even shake Your mind by their shafts of Cupid and other charms skilled in conveying the message of love despatched by their arched eyebrows fascinating with the sentiment expressed by their suppressed smile and sidelong glances. (18) The streams (of Your glory) bearing the water of Your nectar-like stories and rivers (like the holy Gaṅgā) that have washed Your feet are capable of destroying (all) the sins of the three worlds. Those who take pains for the purification of their self resort to both these types of holy waters—the former, in the form of Your glory sung in the Vedas, by means of their ears and the latter, emanating from Your feet, through the contact of their body. (19) (7-19)
बादरायणिरुवाच । इत्यभिष्टूय विबुधैः सेशः शतधृतिर्हरिम् । अभ्यभाषत गोविन्दं प्रणम्याम्बरमाश्रितः ॥ २०॥	Śrī Śuka resumed: Having thus extolled and bowed low to Śrī Hari, alongwith the (other) gods, Brahmā, accompanied by Lord Śiva and standing in the air (all the while), submitted to Śrī Kṛṣṇa (the Protector of cows):—(20) (20)
ब्रह्मोवाच । भूमेर्भारावताराय पुरा विज्ञापितः प्रभो । त्वमस्माभिरशेषात्मंस्तत्तथैवोपपादितम् ॥ २१॥ धर्मश्च स्थापितः सत्सु सत्यसन्धेषु वै त्वया । कीर्तिश्च दिक्षु विक्षिप्ता सर्वलोकमलापहा ॥ २२॥ अवतीर्य यदोर्वंशे बिभ्रद्रूपमनुत्तमम् । कर्माण्युद्दामवृत्तानि हिताय जगतोऽकृथाः ॥ २३॥ यानि ते चरितानीश मनुष्याः साधवः कलौ । श‍ृण्वन्तः कीर्तयन्तश्च तरिष्यन्त्यञ्जसा तमः ॥ २४॥ यदुवंशेऽवतीर्णस्य भवतः पुरुषोत्तम । शरच्छतं व्यतीयाय पञ्चविंशाधिकं प्रभो ॥ २५॥ नाधुना तेऽखिलाधार देवकार्यावशेषितम् । कुलं च विप्रशापेन नष्टप्रायमभूदिदम् ॥ २६॥ ततः स्वधाम परमं विशस्व यदि मन्यसे । सलोकाँल्लोकपालान्नः पाहि वैकुण्ठकिङ्करान् ॥ २७॥	Brahmā said: Formerly You were entreated by us to remove the burden of the earth, O Lord! That has been accomplished (by You) precisely as was desired by us, O Inner Controller of all! (21) Righteousness has been firmly established by You among the virtuous pledged to truth and glory, which is capable of destroying the sins of all men, diffused on all sides. (22) Descending in the line of Yadu and manifesting a form unsurpassed (in elegance), You performed deeds of extraordinary valour for the good of the world. (23) Hearing of and celebrating, O Lord, those exploits of Yours that have been mentioned heretofore, pious men in the Kali age shall easily get through (the darkness of) ignorance. (24) A century and twenty-five years more have elapsed, O Lord, since You appeared in the race of Yadu, O Supreme Person! (25) O Support of the universe, no part of the gods' purpose now remains to be accomplished; and this race of Yours (too) has become well-nigh extinct through the curse of the Brāhmaṇas. (26) Therefore, return, if You please, O Viṣṇu, to Your transcendent realm (Vaikuṇṭha), and bless us, Your servants, the guardians of the spheres, alongwith the spheres (by visiting our realms and accepting our homage). (27) (21-27)
श्रीभगवानुवाच । अवधारितमेतन्मे यदात्थ विबुधेश्वर । कृतं वः कार्यमखिलं भूमेर्भारोऽवतारितः ॥ २८॥ तदिदं यादवकुलं वीर्यशौर्यश्रियोद्धतम् । लोकं जिघृक्षद्रुद्धं मे वेलयेव महार्णवः ॥ २९॥ यद्यसंहृत्य दृप्तानां यदूनां विपुलं कुलम् । गन्तास्म्यनेन लोकोऽयमुद्वेलेन विनङ्क्ष्यति ॥ ३०॥ इदानीं नाश आरब्धः कुलस्य द्विजशापजः । यास्यामि भवनं ब्रह्मन्नेतदन्ते तवानघ ॥ ३१॥	The glorious Lord replied : What you say has already been decided upon by Me, O ruler of the gods ! All your purpose has been accomplished and the burden of the earth removed. (28) Made insolent by prowess, heroism and fortune and inclined to take possession of the (whole) world, this (celebrated) race of Yadu has been kept in check by Me as the ocean by its shore. (29) If I depart (from this world) without destroying the huge race of the Yadus, who have grown (so) insolent, this (entire) human race will meet its destruction through this ocean, that has (already) transgressed its limits. (30) The destruction of this race has (already) begun through the imprecation of the Brāhmaṇas. When its destruction is complete, O sinless Brahmā, I shall ascend to your realm (en route to My own realm). (31) (28-31)
श्रीशुक उवाच । इत्युक्तो लोकनाथेन स्वयम्भूः प्रणिपत्य तम् । सह देवगणैर्देवः स्वधाम समपद्यत ॥ ३२॥ अथ तस्यां महोत्पातान् द्वारवत्यां समुत्थितान् । विलोक्य भगवानाह यदुवृद्धान् समागतान् ॥ ३३॥	Śrī Śuka continued : Told thus by the Lord of the universe, god Brahmā (the self-born) fell prostrate before Him and duly returned to his realm alongwith the host of (other) gods. (32) Presently noticing grave portents appearing over the aforesaid (city of) Dvārakā, the Lord spoke to the elderly among the Yadus, that had assembled (there). (33) (32-33)
श्रीभगवानुवाच । एते वै सुमहोत्पाता व्युत्तिष्ठन्तीह सर्वतः । शापश्च नः कुलस्यासीद्ब्राह्मणेभ्यो दुरत्ययः ॥ ३४॥ न वस्तव्यमिहास्माभिर्जिजीविषुभिरार्यकाः । प्रभासं सुमहत्पुण्यं यास्यामोऽद्यैव मा चिरम् ॥ ३५॥ यत्र स्नात्वा दक्षशापाद्गृहीतो यक्ष्मणोडुराट् । विमुक्तः किल्बिषात्सद्यो भेजे भूयः कलोदयम् ॥ ३६॥ वयं च तस्मिन्नाप्लुत्य तर्पयित्वा पितॄन् सुरान् । भोजयित्वोशिजो विप्रान् नानागुणवतान्धसा ॥ ३७॥ तेषु दानानि पात्रेषु श्रद्धयोप्त्वा महान्ति वै । वृजिनानि तरिष्यामो दानैर्नौभिरिवार्णवम् ॥ ३८॥	The Lord said : These exceptionally grave portents are particularly appearing on all sides here, and a curse from the Brāhmaṇas, that cannot be easily overcome, has overtaken our race. (34) We should no longer stay here, if we wish to live on, O respected ones ! We shall (accordingly) shift this very day to Prabhāsa, a most sacred place. Let there be no delay. (35) Having bathed there, the moon-god (the ruler of the stars), who had been seized with tuberculosis due to a curse pronounced by Dakṣa, was at once rid of his trouble and began to enjoy once more the waxing of his digits (as before). (36) Having bathed (in the sacred waters) there and gratified the manes and gods (with offerings of water), fed good Brāhmaṇas with (delicious) food of various tastes and bestowed valuable gifts on those worthy ones, we shall through those gifts get over our sins (even) as people cross the ocean with the help of ships. (37-38) (34-38)
श्रीशुक उवाच । एवं भगवताऽऽदिष्टा यादवाः कुलनन्दन । गन्तुं कृतधियस्तीर्थं स्यन्दनान् समयूयुजन् ॥ ३९॥ तन्निरीक्ष्योद्धवो राजन् श्रुत्वा भगवतोदितम् । दृष्ट्वारिष्टानि घोराणि नित्यं कृष्णमनुव्रतः ॥ ४०॥ विविक्त उपसङ्गम्य जगतामीश्वरेश्वरम् । प्रणम्य शिरिसा पादौ प्राञ्जलिस्तमभाषत ॥ ४१॥	Śrī Śuka went on : Thus directed by the Lord, O delight of your race, the Yādavas made up their mind to undertake a journey to the sacred place (Prabhāsa) and began to get ready their chariots. (39) Seeing this and overhearing the utterance of the Lord and observing the fearful portents, Uddhava, who was ever devoted to Śrī Kṛṣṇa, approached the suzerain Lord of the universe in seclusion and, touching His feet with his head, submitted to Him with joined palms (as follows). (40-41) (39-41)
उद्धव उवाच । देवदेवेश योगेश पुण्यश्रवणकीर्तन । संहृत्यैतत्कुलं नूनं लोकं सन्त्यक्ष्यते भवान् । विप्रशापं समर्थोऽपि प्रत्यहन्न यदीश्वरः ॥ ४२॥ नाहं तवाङ्घ्रिकमलं क्षणार्धमपि केशव । त्यक्तुं समुत्सहे नाथ स्वधाम नय मामपि ॥ ४३॥ तव विक्रीडितं कृष्ण नृणां परममङ्गलम् । कर्णपीयूषमास्वाद्य त्यजन्त्यन्यस्पृहां जनाः ॥ ४४॥ शय्यासनाटनस्थानस्नानक्रीडाशनादिषु । कथं त्वां प्रियमात्मानं वयं भक्तास्त्यजेमहि ॥ ४५॥ त्वयोपभुक्तस्रग्गन्धवासोऽलङ्कारचर्चिताः । उच्छिष्टभोजिनो दासास्तव मायां जयेमहि ॥ ४६॥ वातरशना य ऋषयः श्रमणा ऊर्ध्वमन्थिनः । ब्रह्माख्यं धाम ते यान्ति शान्ताः सन्न्यासिनोऽमलाः ॥ ४७॥ वयं त्विह महायोगिन् भ्रमन्तः कर्मवर्त्मसु । त्वद्वार्तया तरिष्यामस्तावकैर्दुस्तरं तमः ॥ ४८॥ स्मरन्तः कीर्तयन्तस्ते कृतानि गदितानि च । गत्युत्स्मितेक्षणक्ष्वेलि यन्नृलोकविडम्बनम् ॥ ४९॥	Uddhava said : O Ruler (even) of the adored of gods, O Master of Yoga, the very hearing and chanting of whose names and praises makes one sacred, having exterminated this race You are surely going to leave this world for good as (is evident from the fact that) You did not (choose to) counteract the Brāhmaṇas' curse, though able to do so, almighty as You are. (42) I cannot bear to abandon Your lotus-feet even for half a second, O Ruler (even) of Brahmā and Lord Śiva! (Kindly, therefore,) take me as well to Your (divine) realm, O Lord! (43) Having enjoyed (with their ears) the story of Your extraordinary pastimes, which is most auspicious to hear and is (sweet as) nectar to the ear, people give up the craving for other objects. (44) How (then) could we do without You, our beloved One, (nay,) our very self—we, who have (constantly) waited on You, while You lay in bed, sat or rambled, (with us), stood (beside us), bathed (in our company), were engaged in (some) sport or dined (with us) and so on ? (45) We are Your servants who have been adorned with garlands, sandal-paste, raiments and ornaments etc., used (and given up) by You, and ate the remnants of Your food. (As such) we shall conquer Your Māyā (We are not afraid of Your Māyā but of separation from You). (46) Sages who have (absolutely) no covering on their body beyond the belt of air about their loins, have taken great pains on devotions, are lifelong and perfect celibates (lit., have directed the flow of their generative fluid upwards or stopped its downward flow for all time to come), are free from passion, have renounced (all) enjoyments, and have no (trace of) impurity left (in their mind)—they (alone) attain to Your glorious state known by the name of Brahma. (47) We, however, O supreme Yogi, even though we are revolving in the alleys of Karma in this world, shall get over the darkness of ignorance, which is (so) difficult to surmount, through talks about You carried on with Your devotees, dwelling upon and celebrating Your doings and utterances, Your gait, smiles, glances and jokes and whatever You did in imitation of human beings. (48-49) (42-49)
श्रीशुक उवाच । एवं विज्ञापितो राजन् भगवान् देवकीसुतः । एकान्तिनं प्रियं भृत्यमुद्धवं समभाषत ॥ ५०॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादशस्कन्धे षष्ठोऽध्यायः ॥ ६॥	Śrī Śuka said : Entreated thus, O king, Lord Śrī Kṛṣṇa (the Son of Devaki) spoke (as follows) to His beloved servant and absolute devotee, Uddhava. (50) Thus ends the sixth discourse, in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (50)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ षष्ठोऽध्यायः - ६ ॥

Discourse VI

The gods entreat the Lord to return to His divine realm and Uddhava approaches Him on the eve of the Yadus' departure for Prabhāsa

(Preamble)

श्रीशुक उवाच ।

अथ ब्रह्माऽऽत्मजैर्देवैः प्रजेशैरावृतोऽभ्यगात् ।
भवश्च भूतभव्येशो ययौ भूतगणैर्वृतः ॥ १॥
इन्द्रो मरुद्भिर्भगवानादित्या वसवोऽश्विनौ ।
ऋभवोऽङ्गिरसो रुद्रा विश्वे साध्याश्च देवताः ॥ २॥
गन्धर्वाप्सरसो नागाः सिद्धचारणगुह्यकाः ।
ऋषयः पितरश्चैव सविद्याधरकिन्नराः ॥ ३॥
द्वारकामुपसञ्जग्मुः सर्वे कृष्णदिदृक्षवः ।
वपुषा येन भगवान्नरलोकमनोरमः ।
यशो वितेने लोकेषु सर्वलोकमलापहम् ॥ ४॥
तस्यां विभ्राजमानायां समृद्धायां महर्द्धिभिः ।
व्यचक्षतावितृप्ताक्षाः कृष्णमद्भुतदर्शनम् ॥ ५॥
स्वर्गोद्यानोपगैर्माल्यैश्छादयन्तो युदूत्तमम् ।
गीर्भिश्चित्रपदार्थाभिस्तुष्टुवुर्जगदीश्वरम् ॥ ६॥

Śrī Śuka began again: Now (when Nārada had finished his discourse to Vasudeva and left Dwārakā), Brahmā, surrounded by his sons (Sanaka and others), the gods and the lords of creation, arrived and so did Lord Śiva, the Ruler of those that have gone by as well as those that are yet to come, accompanied by goblins. (1)
(Similarly) the glorious Indra with the Maruts (the forty-nine wind-gods), the Adityas (sons of Aditi), the (eight) Vasus, the (two) Aświns, the Rbhus, the Aṅgirās, the (eleven) Rudras, the (class of) gods known as the Viśwedevas and the Sādhyas, Gandharvas, Apsarās, Nāgas, Siddhas, Cāraṇas and Guhyakas (Yakṣas), Rṣis as well as manes, accompanied by Vidyādharas and Kinnaras—all went to Dwārakā, eager to see Śrī Kṛṣṇa, who captivated the mind of the (entire) human race, in that (charming) form by which He spread in (all) the (three) worlds a glory that destroyed the sins of the whole universe. (2—4)
In that brilliant city abounding in all kinds of superior wealth they saw Śrī Kṛṣṇa of wonderful beauty with unsatiated eyes. (5)
Covering Śrī Kṛṣṇa, the foremost among the Yadus, with flowers that can be had in heaven (alone), they praised the Lord of the universe by means of (laudatory) hymns couched in charming words and full of charming ideas. (6)

(1-6)

देवा ऊचुः ।

नताः स्म ते नाथ पदारविन्दं
बुद्धीन्द्रियप्राणमनोवचोभिः ।
यच्चिन्त्यतेऽन्तर्हृदि भावयुक्तै-
र्मुमुक्षुभिः कर्ममयोरुपाशात् ॥ ७॥
त्वं मायया त्रिगुणयाऽऽत्मनि दुर्विभाव्यं
व्यक्तं सृजस्यवसि लुम्पसि तद्गुणस्थः ।
नैतैर्भवानजित कर्मभिरज्यते वै
यत्स्वे सुखेऽव्यवहितेऽभिरतोऽनवद्यः ॥ ८॥
शुद्धिर्नृणां न तु तथेड्य दुराशयानां
विद्याश्रुताध्ययनदानतपःक्रियाभिः ।
सत्त्वात्मनामृषभ ते यशसि प्रवृद्ध-
सच्छ्रद्धया श्रवणसम्भृतया यथा स्यात् ॥ ९॥
स्यान्नस्तवाङ्घ्रिरशुभाशयधूमकेतुः
क्षेमाय यो मुनिभिरार्द्रहृदोह्यमानः ।
यः सात्वतैः समविभूतय आत्मवद्भि-
र्व्यूहेऽर्चितः सवनशः स्वरतिक्रमाय ॥ १०॥
यश्चिन्त्यते प्रयतपाणिभिरध्वराग्नौ
त्रय्या निरुक्तविधिनेश हविर्गृहीत्वा ।
अध्यात्मयोग उत योगिभिरात्ममायां
जिज्ञासुभिः परमभागवतैः परीष्टः ॥ ११॥
पर्युष्टया तव विभो वनमालयेयं
संस्पर्धिनी भगवती प्रतिपत्निवच्छ्रीः ।
यः सुप्रणीतममुयार्हणमाददन्नो
भूयात्सदाङ्घ्रिरशुभाशयधूमकेतुः ॥ १२॥
केतुस्त्रिविक्रमयुतस्त्रिपतत्पताको
यस्ते भयाभयकरोऽसुरदेवचम्वोः ।
स्वर्गाय साधुषु खलेष्वितराय भूमन्
पादः पुनातु भगवन् भजतामघं नः ॥ १३॥
नस्योतगाव इव यस्य वशे भवन्ति
ब्रह्मादयस्तनुभृतो मिथुरर्द्यमानाः ।
कालस्य ते प्रकृतिपूरुषयोः परस्य
शं नस्तनोतु चरणः पुरुषोत्तमस्य ॥ १४॥
अस्यासि हेतुरुदयस्थितिसंयमाना-
मव्यक्तजीवमहतामपि कालमाहुः ।
सोऽयं त्रिणाभिरखिलापचये प्रवृत्तः
कालो गभीररय उत्तमपूरुषस्त्वम् ॥ १५॥
त्वत्तः पुमान् समधिगम्य यया स्ववीर्यं
धत्ते महान्तमिव गर्भममोघवीर्यः ।
सोऽयं तयानुगत आत्मन आण्डकोशं
हैमं ससर्ज बहिरावरणैरुपेतम् ॥ १६॥
तत्तस्थुषश्च जगतश्च भवानधीशो
यन्माययोत्थगुणविक्रिययोपनीतान् ।
अर्थाञ्जुषन्नपि हृषीकपते न लिप्तो
येऽन्ये स्वतः परिहृतादपि बिभ्यति स्म ॥ १७॥
स्मायावलोकलवदर्शितभावहारि-
भ्रूमण्डलप्रहितसौरतमन्त्रशौण्डैः ।
पत्न्यस्तु षोडशसहस्रमनङ्गबाणै-
र्यस्येन्द्रियं विमथितुं करणैर्न विभ्व्यः ॥ १८॥
विभ्व्यस्तवामृतकथोदवहास्त्रिलोक्याः
पादावनेजसरितः शमलानि हन्तुम् ।
आनुश्रवं श्रुतिभिरङ्घ्रिजमङ्गसङ्गै-
स्तीर्थद्वयं शुचिषदस्त उपस्पृशन्ति ॥ १९॥

The gods said : With our reason and senses, body, mind and speech, O Lord ! we bow to Your lotus-feet, which are meditated upon in the heart by those who are full of devotion and seek to be freed from the stout shackles of Karma. (7)
O invincible Lord ! presiding over the (three) Guṇas born of Your Māyā You create, preserve and destroy this manifest inconceivable universe in Yourself through Your Māyā consisting of the three Guṇas, and yet remain ever unaffected by these actions, being free from (all) blemish (in the form of likes and dislikes etc.), and since You remain completely absorbed in the unobscured Bliss which constitutes Your (very) nature. (8)
O praiseworthy and supreme Lord ! purification of men of impure mind is not so radically effected through worship, study of scriptures, (acts of) charity, austerities, ritual acts etc., as of pure-minded persons through mature and genuine faith, developed by (constant) hearing, in Your glory. (9)
May Your feet serve as a fire to consume all our unholy cravings—the feet which are being contemplated upon with a heart moistened with love by ascetics for the sake of blessedness; which are worshipped by devotees through individual divine manifestations (Vāsudeva and so on) for attaining a glory similar to that of the Lord; and by the wise (as many as) three times (a day) in order that they may transcend heaven (and ascend to Vaikuṇṭha); (nay,) which are contemplated, O Lord, in the sacrificial fire (by those well-versed in sacrifices) taking in their outstretched hands the material for being consigned to that fire according to the procedure laid down by the three Vedas (Ṛk, Sāma and Yajus); and which are contemplated in the course of their Yogic practice for the realization of the Self by strivers seeking to obtain an insight into the Māyā that veils the true character of the Spirit, and are worshipped everywhere by the highest devotees of the Lord. (10-11)
Like a co-wife this divine Śrī (the goddess of fortune, appearing as a golden streak on Your bosom), O Lord, vies (even) with a faded garland of sylvan flowers (adorning Your bosom alongwith Her). You (nonetheless) accept the worship duly offered (to You by Your loving devotees even) with such a garland. (So partial You are to Your devotees !) May Your feet serve as a fire to consume our evil tendencies. (12)
O almighty and omnipresent Lord, may Your foot cleanse our sins, who worship You—the foot which took three strides (in order to measure the three worlds and thereby to oust Bali from heaven) and (on reaching Satyaloka, the highest heaven in its second stride) stood as a (tall triumphal) flag with the Gaṅgā flowing through the three worlds as its streamer and (as such) inspired terror and instilled fearlessness into the titanic and the celestial armies respectively, and which, brought heaven to the righteous and spelt ruin to the unrighteous. (13)
May the feet of the Supreme Person in You augment our joy—You who are superior (both) to Prakṛti and Puruṣa. (Matter and the Spirit) and who are the Propeller of all (as the Time-Spirit) and subject to whose control, like bulls held by the nose-string, are Brahmā (the creator) and other embodied souls who are being tormented by one another. (14)
You are Puruṣottama (the Highest Person) in that You are responsible for the creation, continuance and destruction of this universe; the Vedas speak of You as the Controller of Prakṛti, Puruṣa and the Mahat-tattva (the principle of cosmic intelligence); and You are also Kāla (the wheel of Time revolving in the form of a twelve-month) consisting of three navels (each of four months), engaged in the destruction of all and possessed of imperceptible speed. (15)
Having derived its power from You and (thus) acquiring unfailing energy, the Puruṣa (Spirit) in conjunction with Māyā deposited the Mahat-tattva, corresponding as it were to the seed of this (visible) universe. Equipped with that (very) power the Mahat produced out of itself the golden (effulgent) egg of the universe enveloped by its (seven) external sheaths (in the shape of the earth, water, fire, air, ether, ego and mind). (16)
Therefore, O Propeller of the Indriyas, You are the suzerain Ruler of the immobile as well as the mobile creation, because even though enjoying (in the form of the Jiva) the objects of the senses evolved through the modification of the Guṇas brought about by Māyā You remain unattached to them; while others (the Jivas) remain afraid of sense-enjoyments even when they have been renounced by themselves. (17)
(All) Your sixteen thousand (and odd) wives could not even shake Your mind by their shafts of Cupid and other charms skilled in conveying the message of love despatched by their arched eyebrows fascinating with the sentiment expressed by their suppressed smile and sidelong glances. (18)
The streams (of Your glory) bearing the water of Your nectar-like stories and rivers (like the holy Gaṅgā) that have washed Your feet are capable of destroying (all) the sins of the three worlds. Those who take pains for the purification of their self resort to both these types of holy waters—the former, in the form of Your glory sung in the Vedas, by means of their ears and the latter, emanating from Your feet, through the contact of their body. (19)

(7-19)

बादरायणिरुवाच ।

इत्यभिष्टूय विबुधैः सेशः शतधृतिर्हरिम् ।
अभ्यभाषत गोविन्दं प्रणम्याम्बरमाश्रितः ॥ २०॥

Śrī Śuka resumed: Having thus extolled and bowed low to Śrī Hari, alongwith the (other) gods, Brahmā, accompanied by Lord Śiva and standing in the air (all the while), submitted to Śrī Kṛṣṇa (the Protector of cows):—(20)

(20)

ब्रह्मोवाच ।

भूमेर्भारावताराय पुरा विज्ञापितः प्रभो ।
त्वमस्माभिरशेषात्मंस्तत्तथैवोपपादितम् ॥ २१॥
धर्मश्च स्थापितः सत्सु सत्यसन्धेषु वै त्वया ।
कीर्तिश्च दिक्षु विक्षिप्ता सर्वलोकमलापहा ॥ २२॥
अवतीर्य यदोर्वंशे बिभ्रद्रूपमनुत्तमम् ।
कर्माण्युद्दामवृत्तानि हिताय जगतोऽकृथाः ॥ २३॥
यानि ते चरितानीश मनुष्याः साधवः कलौ ।
श‍ृण्वन्तः कीर्तयन्तश्च तरिष्यन्त्यञ्जसा तमः ॥ २४॥
यदुवंशेऽवतीर्णस्य भवतः पुरुषोत्तम ।
शरच्छतं व्यतीयाय पञ्चविंशाधिकं प्रभो ॥ २५॥
नाधुना तेऽखिलाधार देवकार्यावशेषितम् ।
कुलं च विप्रशापेन नष्टप्रायमभूदिदम् ॥ २६॥
ततः स्वधाम परमं विशस्व यदि मन्यसे ।
सलोकाँल्लोकपालान्नः पाहि वैकुण्ठकिङ्करान् ॥ २७॥

Brahmā said: Formerly You were entreated by us to remove the burden of the earth, O Lord! That has been accomplished (by You) precisely as was desired by us, O Inner Controller of all! (21)
Righteousness has been firmly established by You among the virtuous pledged to truth and glory, which is capable of destroying the sins of all men, diffused on all sides. (22)
Descending in the line of Yadu and manifesting a form unsurpassed (in elegance), You performed deeds of extraordinary valour for the good of the world. (23)
Hearing of and celebrating, O Lord, those exploits of Yours that have been mentioned heretofore, pious men in the Kali age shall easily get through (the darkness of) ignorance. (24)
A century and twenty-five years more have elapsed, O Lord, since You appeared in the race of Yadu, O Supreme Person! (25)
O Support of the universe, no part of the gods' purpose now remains to be accomplished; and this race of Yours (too) has become well-nigh extinct through the curse of the Brāhmaṇas. (26)
Therefore, return, if You please, O Viṣṇu, to Your transcendent realm (Vaikuṇṭha), and bless us, Your servants, the guardians of the spheres, alongwith the spheres (by visiting our realms and accepting our homage). (27)

(21-27)

श्रीभगवानुवाच ।

अवधारितमेतन्मे यदात्थ विबुधेश्वर ।
कृतं वः कार्यमखिलं भूमेर्भारोऽवतारितः ॥ २८॥
तदिदं यादवकुलं वीर्यशौर्यश्रियोद्धतम् ।
लोकं जिघृक्षद्रुद्धं मे वेलयेव महार्णवः ॥ २९॥
यद्यसंहृत्य दृप्तानां यदूनां विपुलं कुलम् ।
गन्तास्म्यनेन लोकोऽयमुद्वेलेन विनङ्क्ष्यति ॥ ३०॥
इदानीं नाश आरब्धः कुलस्य द्विजशापजः ।
यास्यामि भवनं ब्रह्मन्नेतदन्ते तवानघ ॥ ३१॥

The glorious Lord replied : What you say has already been decided upon by Me, O ruler of the gods ! All your purpose has been accomplished and the burden of the earth removed. (28)
Made insolent by prowess, heroism and fortune and inclined to take possession of the (whole) world, this (celebrated) race of Yadu has been kept in check by Me as the ocean by its shore. (29)
If I depart (from this world) without destroying the huge race of the Yadus, who have grown (so) insolent, this (entire) human race will meet its destruction through this ocean, that has (already) transgressed its limits. (30)
The destruction of this race has (already) begun through the imprecation of the Brāhmaṇas. When its destruction is complete, O sinless Brahmā, I shall ascend to your realm (en route to My own realm). (31)

(28-31)

श्रीशुक उवाच ।

इत्युक्तो लोकनाथेन स्वयम्भूः प्रणिपत्य तम् ।
सह देवगणैर्देवः स्वधाम समपद्यत ॥ ३२॥
अथ तस्यां महोत्पातान् द्वारवत्यां समुत्थितान् ।
विलोक्य भगवानाह यदुवृद्धान् समागतान् ॥ ३३॥

Śrī Śuka continued : Told thus by the Lord of the universe, god Brahmā (the self-born) fell prostrate before Him and duly returned to his realm alongwith the host of (other) gods. (32)
Presently noticing grave portents appearing over the aforesaid (city of) Dvārakā, the Lord spoke to the elderly among the Yadus, that had assembled (there). (33)

(32-33)

श्रीभगवानुवाच ।

एते वै सुमहोत्पाता व्युत्तिष्ठन्तीह सर्वतः ।
शापश्च नः कुलस्यासीद्ब्राह्मणेभ्यो दुरत्ययः ॥ ३४॥
न वस्तव्यमिहास्माभिर्जिजीविषुभिरार्यकाः ।
प्रभासं सुमहत्पुण्यं यास्यामोऽद्यैव मा चिरम् ॥ ३५॥
यत्र स्नात्वा दक्षशापाद्गृहीतो यक्ष्मणोडुराट् ।
विमुक्तः किल्बिषात्सद्यो भेजे भूयः कलोदयम् ॥ ३६॥
वयं च तस्मिन्नाप्लुत्य तर्पयित्वा पितॄन् सुरान् ।
भोजयित्वोशिजो विप्रान् नानागुणवतान्धसा ॥ ३७॥
तेषु दानानि पात्रेषु श्रद्धयोप्त्वा महान्ति वै ।
वृजिनानि तरिष्यामो दानैर्नौभिरिवार्णवम् ॥ ३८॥

The Lord said : These exceptionally grave portents are particularly appearing on all sides here, and a curse from the Brāhmaṇas, that cannot be easily overcome, has overtaken our race. (34)
We should no longer stay here, if we wish to live on, O respected ones ! We shall (accordingly) shift this very day to Prabhāsa, a most sacred place. Let there be no delay. (35)
Having bathed there, the moon-god (the ruler of the stars), who had been seized with tuberculosis due to a curse pronounced by Dakṣa, was at once rid of his trouble and began to enjoy once more the waxing of his digits (as before). (36)
Having bathed (in the sacred waters) there and gratified the manes and gods (with offerings of water), fed good Brāhmaṇas with (delicious) food of various tastes and bestowed valuable gifts on those worthy ones, we shall through those gifts get over our sins (even) as people cross the ocean with the help of ships. (37-38)

(34-38)

श्रीशुक उवाच ।

एवं भगवताऽऽदिष्टा यादवाः कुलनन्दन ।
गन्तुं कृतधियस्तीर्थं स्यन्दनान् समयूयुजन् ॥ ३९॥
तन्निरीक्ष्योद्धवो राजन् श्रुत्वा भगवतोदितम् ।
दृष्ट्वारिष्टानि घोराणि नित्यं कृष्णमनुव्रतः ॥ ४०॥
विविक्त उपसङ्गम्य जगतामीश्वरेश्वरम् ।
प्रणम्य शिरिसा पादौ प्राञ्जलिस्तमभाषत ॥ ४१॥

Śrī Śuka went on : Thus directed by the Lord, O delight of your race, the Yādavas made up their mind to undertake a journey to the sacred place (Prabhāsa) and began to get ready their chariots. (39)
Seeing this and overhearing the utterance of the Lord and observing the fearful portents, Uddhava, who was ever devoted to Śrī Kṛṣṇa, approached the suzerain Lord of the universe in seclusion and, touching His feet with his head, submitted to Him with joined palms (as follows). (40-41)

(39-41)

उद्धव उवाच ।

देवदेवेश योगेश पुण्यश्रवणकीर्तन ।
संहृत्यैतत्कुलं नूनं लोकं सन्त्यक्ष्यते भवान् ।
विप्रशापं समर्थोऽपि प्रत्यहन्न यदीश्वरः ॥ ४२॥
नाहं तवाङ्घ्रिकमलं क्षणार्धमपि केशव ।
त्यक्तुं समुत्सहे नाथ स्वधाम नय मामपि ॥ ४३॥
तव विक्रीडितं कृष्ण नृणां परममङ्गलम् ।
कर्णपीयूषमास्वाद्य त्यजन्त्यन्यस्पृहां जनाः ॥ ४४॥
शय्यासनाटनस्थानस्नानक्रीडाशनादिषु ।
कथं त्वां प्रियमात्मानं वयं भक्तास्त्यजेमहि ॥ ४५॥
त्वयोपभुक्तस्रग्गन्धवासोऽलङ्कारचर्चिताः ।
उच्छिष्टभोजिनो दासास्तव मायां जयेमहि ॥ ४६॥
वातरशना य ऋषयः श्रमणा ऊर्ध्वमन्थिनः ।
ब्रह्माख्यं धाम ते यान्ति शान्ताः सन्न्यासिनोऽमलाः ॥ ४७॥
वयं त्विह महायोगिन् भ्रमन्तः कर्मवर्त्मसु ।
त्वद्वार्तया तरिष्यामस्तावकैर्दुस्तरं तमः ॥ ४८॥
स्मरन्तः कीर्तयन्तस्ते कृतानि गदितानि च ।
गत्युत्स्मितेक्षणक्ष्वेलि यन्नृलोकविडम्बनम् ॥ ४९॥

Uddhava said : O Ruler (even) of the adored of gods, O Master of Yoga, the very hearing and chanting of whose names and praises makes one sacred, having exterminated this race You are surely going to leave this world for good as (is evident from the fact that) You did not (choose to) counteract the Brāhmaṇas' curse, though able to do so, almighty as You are. (42)
I cannot bear to abandon Your lotus-feet even for half a second, O Ruler (even) of Brahmā and Lord Śiva! (Kindly, therefore,) take me as well to Your (divine) realm, O Lord! (43)
Having enjoyed (with their ears) the story of Your extraordinary pastimes, which is most auspicious to hear and is (sweet as) nectar to the ear, people give up the craving for other objects. (44)
How (then) could we do without You, our beloved One, (nay,) our very self—we, who have (constantly) waited on You, while You lay in bed, sat or rambled, (with us), stood (beside us), bathed (in our company), were engaged in (some) sport or dined (with us) and so on ? (45)
We are Your servants who have been adorned with garlands, sandal-paste, raiments and ornaments etc., used (and given up) by You, and ate the remnants of Your food. (As such) we shall conquer Your Māyā (We are not afraid of Your Māyā but of separation from You). (46)
Sages who have (absolutely) no covering on their body beyond the belt of air about their loins, have taken great pains on devotions, are lifelong and perfect celibates (lit., have directed the flow of their generative fluid upwards or stopped its downward flow for all time to come), are free from passion, have renounced (all) enjoyments, and have no (trace of) impurity left (in their mind)—they (alone) attain to Your glorious state known by the name of Brahma. (47)
We, however, O supreme Yogi, even though we are revolving in the alleys of Karma in this world, shall get over the darkness of ignorance, which is (so) difficult to surmount, through talks about You carried on with Your devotees, dwelling upon and celebrating Your doings and utterances, Your gait, smiles, glances and jokes and whatever You did in imitation of human beings. (48-49)

(42-49)

श्रीशुक उवाच ।

एवं विज्ञापितो राजन् भगवान् देवकीसुतः ।
एकान्तिनं प्रियं भृत्यमुद्धवं समभाषत ॥ ५०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे षष्ठोऽध्यायः ॥ ६॥

Śrī Śuka said : Entreated thus, O king, Lord Śrī Kṛṣṇa (the Son of Devaki) spoke (as follows) to His beloved servant and absolute devotee, Uddhava. (50)

Thus ends the sixth discourse, in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā.

(50)