॥ ॐ नमो भगवते वासुदेवाय ॥
॥ एकोनत्रिंशोऽध्यायः - २९ ॥
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Discourse XXIX
Courses of conduct pleasing to the Lord; Uddhava's departure for Badarikāśrama (Preamble)
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उद्धव उवाच ।
सुदुश्चरामिमां मन्ये योगचर्यामनात्मनः ।
यथाञ्जसा पुमान् सिद्ध्येत्तन्मे ब्रूह्यञ्जसाच्युत ॥ १॥
प्रायशः पुण्डरीकाक्ष युञ्जन्तो योगिनो मनः ।
विषीदन्त्यसमाधानान्मनोनिग्रहकर्शिताः ॥ २॥
अथात आनन्ददुघं पदाम्बुजं
हंसाः श्रयेरन्नरविन्दलोचन ।
सुखं नु विश्वेश्वर योगकर्मभि-
स्त्वन्माययामी विहता न मानिनः ॥ ३॥
किं चित्रमच्युत तवैतदशेषबन्धो
दासेष्वनन्यशरणेषु यदात्मसात्त्वम् ।
योऽरोचयत्सह मृगैः स्वयमीश्वराणां
श्रीमत्किरीटतटपीडितपादपीठः ॥ ४॥
तं त्वाखिलात्मदयितेश्वरमाश्रितानां
सर्वार्थदं स्वकृतविद्विसृजेत को नु ।
को वा भजेत्किमपि विस्मृतयेऽनुभूत्यै
किं वा भवेन्न तव पादरजोजुषां नः ॥ ५॥
नैवोपयन्त्यपचितिं कवयस्तवेश
ब्रह्मायुषापि कृतमृद्धमुदः स्मरन्तः ।
योऽन्तर्बहिस्तनुभृतामशुभं विधुन्व-
न्नाचार्यचैत्त्यवपुषा स्वगतिं व्यनक्ति ॥ ६॥
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Uddhava submitted: I consider this Yogic discipline extremely hard to practise for one who has not been able to control his mind. (Therefore, pray) tell me explicitly, O immortal Lord, the means by which a man may easily attain perfection. (1)
Yogis (strivers) trying to curb their mind, O lotus-eyed Lord, get tired in their attempt to control it and often feel frustrated because of their not being able to compose it. (2)
It is for this very reason that men who are capable of distinguishing the substantial from the unsubstantial easily and definitely resort to Your lotus-feet, yielding (the nectar of) supreme bliss, O lotus-eyed Lord of the universe! Handicapped (however) are they by Your Māyā (deluding potency), who, being proud of their Self-Knowledge and (knowledge of) ritual acts, do not (so) resort to You. (3)
That You should be subject to the will of Your servants (devotees) that are exclusively devoted to You, O Befriender of all, is no wonder for You, O immortal Lord! who found delight in the company of animals (monkeys etc., in Your descent as Śrī Rāma as well as in Your infantile sports at Vṛindābana), even though Your very footstool is (ever and anon) rubbed by the end of the brilliant diadems of Brahmā and others (the rulers of the world)! (4)
What man who is conscious of good offices done (by you) to Your devotees (in the past) can possibly turn his back on You as aforesaid, the Ruler and the Beloved, (nay,) the very Self of the entire creation, who bestow all desired boons upon those that have sought shelter with You? What (knowing) man will as a matter of fact go in for something (other than You, even though gifted by You,) which is conducive to good fortune (alone) and later on, to forgetfulness (about You)? What good fortune will not attend on us, who take delight in the dust of Your feet? (5)
(Even) enlightened souls cannot get square with You, O Lord! even through the span of life allotted to Brahmā (viz., 31,10,40,00,00,00,000 years) and feel overjoyed while recalling Your obligations; for (they know that) appearing in the form of the preceptor outside and in the form of the Inner Controller within (their heart) it is You who drive away the sin (and impurities) of embodied souls and reveal Your true nature (to them). (6) (1-6)
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श्रीशुक उवाच ।
इत्युद्धवेनात्यनुरक्तचेतसा
पृष्टो जगत्क्रीडनकः स्वशक्तिभिः ।
गृहीतमूर्तित्रय ईश्वरेश्वरो
जगाद सप्रेममनोहरस्मितः ॥ ७॥
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Śrī Śuka began again: Questioned thus by Uddhava, whose mind was excessively devoted to Him, Śrī Kṛṣṇa (the suzerain Lord even of Brahmā and others, the rulers of the universe), who, having assumed three forms (under the names of Brahmā, Viṣṇu and Śiva) through His own potencies (in the shape of Rajas, Sattva and Tamas), toys with the world, lovingly spoke (as follows) with a soul-ravishing smile (on His lips). (7) (7)
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श्रीभगवानुवाच ।
हन्त ते कथयिष्यामि मम धर्मान् सुमङ्गलान् ।
यान् श्रद्धयाऽऽचरन् मर्त्यो मृत्युं जयति दुर्जयम् ॥ ८॥
कुर्यात्सर्वाणि कर्माणि मदर्थं शनकैः स्मरन् ।
मय्यर्पितमनश्चित्तो मद्धर्मात्ममनोरतिः ॥ ९॥
देशान् पुण्यानाश्रयेत मद्भक्तैः साधुभिः श्रितान् ।
देवासुरमनुष्येषु मद्भक्ताचरितानि च ॥ १०॥
पृथक् सत्रेण वा मह्यं पर्वयात्रामहोत्सवान् ।
कारयेद्गीतनृत्याद्यैर्महाराजविभूतिभिः ॥ ११॥
मामेव सर्वभूतेषु बहिरन्तरपावृतम् ।
ईक्षेतात्मनि चात्मानं यथा खममलाशयः ॥ १२॥
इति सर्वाणि भूतानि मद्भावेन महाद्युते ।
सभाजयन् मन्यमानो ज्ञानं केवलमाश्रितः ॥ १३॥
ब्राह्मणे पुल्कसे स्तेने ब्रह्मण्येऽर्के स्फुलिङ्गके ।
अक्रूरे क्रूरके चैव समदृक् पण्डितो मतः ॥ १४॥
नरेष्वभीक्ष्णं मद्भावं पुंसो भावयतोऽचिरात् ।
स्पर्धासूयातिरस्काराः साहङ्कारा वियन्ति हि ॥ १५॥
विसृज्य स्मयमानान् स्वान् दृशं व्रीडां च दैहिकीम् ।
प्रणमेद्दण्डवद्भूमावाश्वचाण्डालगोखरम् ॥ १६॥
यावत्सर्वेषु भूतेषु मद्भावो नोपजायते ।
तावदेवमुपासीत वाङ्मनःकायवृत्तिभिः ॥ १७॥
सर्वं ब्रह्मात्मकं तस्य विद्ययाऽऽत्ममनीषया ।
परिपश्यन्नुपरमेत्सर्वतो मुक्तसंशयः ॥ १८॥
अयं हि सर्वकल्पानां सध्रीचीनो मतो मम ।
मद्भावः सर्वभूतेषु मनोवाक्कायवृत्तिभिः ॥ १९॥
न ह्यङ्गोपक्रमे ध्वंसो मद्धर्मस्योद्धवाण्वपि ।
मया व्यवसितः सम्यङ्निर्गुणत्वादनाशिषः ॥ २०॥
यो यो मयि परे धर्मः कल्प्यते निष्फलाय चेत् ।
तदायासो निरर्थः स्याद्भयादेरिव सत्तम ॥ २१॥
एषा बुद्धिमतां बुद्धिर्मनीषा च मनीषिणाम् ।
यत्सत्यमनृतेनेह मर्त्येनाप्नोति मामृतम् ॥ २२॥
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The glorious Lord said : Hullo ! I shalt tell you the most auspicious courses of conduct pleasing to Me, following which with reverence a mortal conquers death, which is so difficult to conquer. (8)
With mind and intellect dedicated to Me and his mind and soul finding delight in the courses of conduct pleasing to Me, a man should gradually (learn to) perform all actions for My sake, remembering Me (all the while). (9)
He should take up his abode in holy lands inhabited by pious men devoted to Me and follow the conduct of my devotees among the gods, demons and human beings. (10)
He should arrange (either) individually or collectively in My honour on sacred days (such as Ekādaśi) processions and great festivities alongwith songs, dances etc., spending large sums of money on a monarchical scale. (11)
Pure of mind, he should behold Me alone, the Supreme Self, as pervading within as well as without and unconditioned as the sky in all created beings as also in his own self. (12)
He who, embracing thus the point of view of Self-Knowledge alone, regards all created beings as identical with Me, O highly enlightened one, and honours them as such, (nay,) who looks with an equal eye upon a Brāhmaṇa and a low-born individual, a thief and a devotee of Brāhmaṇas, the sun and a spark, a tender-hearted and a cruel man is accounted wise. (13-14)
(The spirit of) rivalry (with equals), fault-finding (with one's superiors) and contempt (for one's inferiors) coupled with self-conceit surely disappear before long from the mind of a man incessantly (engaged in) looking upon men and women as (no other than) Myself. (15)
Ignoring his own people (even) if they laugh at him and giving up the body-consciousness (as a result of which one comes to regard oneself as superior and the low-born and animals etc., as inferior to one's own self) and casting to the winds (all sense of) shame, he should bow low to all down to a dog, a pariah, a cow and a donkey, falling flat on the ground like a log of wood. (16)
Until the conviction about all created beings being identical with Myself gets rooted in him, he should worship Me in the aforesaid manner through the active agency of his speech, mind and body. (17)
Everything is reduced to Brahma (the Absolute) in his eyes. (And) seeing Brahma (and Brahma alone) everywhere by virtue of knowledge (raised to the level of realization) gained by looking upon everything as Brahma, and freed from all doubts, he should cease from all activity. (18)
Looking upon all created beings as Myself through the active agency of mind, speech and body—this indeed is considered by Me to be the best of all disciplines (conducive to My realization). (19)
There is no (fear of) loss in the least degree of this course of conduct in the form of My worship, O dear Uddhava, once it has been taken up (in right earnest), because it is free from (all) craving and since it has been deliberately determined by Me, unaffected as it is by the (three) Guṇas. (20)
(Nay,) whatever worldly exertion, though fruitless (e.g., the act of fleeing and crying through fear etc.), yet dedicated in a disinterested spirit to Me, the Supreme, is exalted to the level of Dharma (righteousness), O most pious Uddhava ! (21)
Here lies the wisdom of the wise, (nay,) the cleverness of the clever consists in this (alone) that one attains in this (very) life to Me, the (only) immortal and real substance, through this bogus and mortal frame. (22) (8-22)
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एष तेऽभिहितः कृत्स्नो ब्रह्मवादस्य सङ्ग्रहः ।
समासव्यासविधिना देवानामपि दुर्गमः ॥ २३॥
अभीक्ष्णशस्ते गदितं ज्ञानं विस्पष्टयुक्तिमत् ।
एतद्विज्ञाय मुच्येत पुरुषो नष्टसंशयः ॥ २४॥
सुविविक्तं तव प्रश्नं मयैतदपि धारयेत् ।
सनातनं ब्रह्मगुह्यं परं ब्रह्माधिगच्छति ॥ २५॥
य एतन्मम भक्तेषु सम्प्रदद्यात्सुपुष्कलम् ।
तस्याहं ब्रह्मदायस्य ददाम्यात्मानमात्मना ॥ २६॥
य एतत्समधीयीत पवित्रं परमं शुचि ।
स पूयेताहरहर्मां ज्ञानदीपेन दर्शयन् ॥ २७॥
य एतच्छ्रद्धया नित्यमव्यग्रः शृणुयान्नरः ।
मयि भक्तिं परां कुर्वन् कर्मभिर्न स बध्यते ॥ २८॥
अप्युद्धव त्वया ब्रह्म सखे समवधारितम् ।
अपि ते विगतो मोहः शोकश्चासौ मनोभवः ॥ २९॥
नैतत्त्वया दाम्भिकाय नास्तिकाय शठाय च ।
अशुश्रूषोरभक्ताय दुर्विनीताय दीयताम् ॥ ३०॥
एतैर्दोषैर्विहीनाय ब्रह्मण्याय प्रियाय च ।
साधवे शुचये ब्रूयाद्भक्तिः स्याच्छूद्रयोषिताम् ॥ ३१॥
नैतद्विज्ञाय जिज्ञासोर्ज्ञातव्यमवशिष्यते ।
पीत्वा पीयूषममृतं पातव्यं नावशिष्यते ॥ ३२॥
ज्ञाने कर्मणि योगे च वार्तायां दण्डधारणे ।
यावानर्थो नृणां तात तावांस्तेऽहं चतुर्विधः ॥ ३३॥
मर्त्यो यदा त्यक्तसमस्तकर्मा
निवेदितात्मा विचिकीर्षितो मे ।
तदामृतत्वं प्रतिपद्यमानो
मयाऽऽत्मभूयाय च कल्पते वै ॥ ३४॥
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The aforesaid teaching covers the entire range of Vedantic teaching, which has been taught by Me to you in a nutshell or in extenso, (as necessary) and which is (so) difficult to grasp even for the gods. (23)
Repeatedly has this Knowledge (of Truth) been expounded by Me in a very lucid and reasoned way. Having grasped it fully a man will have (all) his doubts dispelled and bids fair to get liberated. (24)
(Nay,) he who treasures (in his mind) this question of yours as well as this discourse containing my reply (to it) will realize the everlasting transcendent Brahma, that lies hidden in the Vedas. (25)
(Again,) I shall voluntarily confer My own Self on that teacher of Brahma who imparts this knowledge to My devotees most extensively. (26)
He who repeats aloud in an intelligent way this most sacred teaching (of Mine), which is capable of sanctifying others (too), will get purified in that he will be revealing Me day to day (to others) by the lamp of wisdom. (27)
A man who attentively listens to this (dialogue) with reverence from day to day will be practising (in effect) supreme devotion to Me and will not be bound by actions. (28)
I hope, O Uddhava, my friend, (the true nature of) Brahma has been fully understood by you; I presume also that your mind-born infatuation and grief too has totally disappeared. (29)
Let this teaching (of Mine) not be imparted by you to a hypocrite, an unbeliever, a cheat, an irreverent listener, one who is not a devotee and to an insolent person. (30)
One should speak about it to him who is utterly devoid of the aforementioned faults, to a devotee of the Brāhmanas, to one's (own) favourite, to a pious and holy man, (nay, even) to the Śudras and womenfolk if there is Devotion in them. (31)
Nothing remains to be known by a seeker of Knowledge after knowing this, (just as) nothing remains to be quaffed after taking a draught of the immortalizing nectar. (32)
To (devotees like) you, O dear Uddhava, I (Myself) cover the entire range of the fourfold object (of human pursuit), which is (partially) attained by men (in the shape of, say, final beatitude) through self-knowledge, (Dharma or religious merit) through (the performance of prescribed) duty, (mystic powers included under the category of Kama or enjoyment) through (the practice of) Yoga, (wealth) through (the pursuit of) agriculture etc., (the vocation of a Vaiśya), and (dominion, also included in the category of enjoyment) through the wielding of a sceptre (a symbol of ruling power). (33)
When, having relinquished all duties, a mortal dedicates himself to Me, he is chosen by Me as an object of special favour; and, attaining immortality, he then gets qualified in reality for becoming one with Me (or acquiring divine powers). (34) (23-34)
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श्रीशुक उवाच ।
स एवमादर्शितयोगमार्ग-
स्तदोत्तमश्लोकवचो निशम्य ।
बद्धाञ्जलिः प्रीत्युपरुद्धकण्ठो
न किञ्चिदूचेऽश्रुपरिप्लुताक्षः ॥ ३५॥
विष्टभ्य चित्तं प्रणयावघूर्णं
धैर्येण राजन् बहुमन्यमानः ।
कृताञ्जलिः प्राह यदुप्रवीरं
शीर्ष्णा स्पृशंस्तच्चरणारविन्दम् ॥ ३६॥
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Śrī Śuka went on: Hearing the discourse of Śrī Kṛṣṇa of excellent renown, Uddhava, who had thus been shown the path of Yoga (union with the Lord), stood with joined palms, his eyes overflowing with tears, and could not at that time utter a word (in return) as his throat was choked with emotion. (35)
Controlling his mind, agitated through affection, by firmness, O king, and accounting himself blessed, he (now) replied (as follows) to Śrī Kṛṣṇa (the greatest hero among the Yadus) with joined palms, touching His lotus-feet with his head. (36) (35-36)
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उद्धव उवाच ।
विद्रावितो मोहमहान्धकारो
य आश्रितो मे तव सन्निधानात् ।
विभावसोः किं नु समीपगस्य
शीतं तमो भीः प्रभवन्त्यजाद्य ॥ ३७॥
प्रत्यर्पितो मे भवतानुकम्पिना
भृत्याय विज्ञानमयः प्रदीपः ।
हित्वा कृतज्ञस्तव पादमूलं
कोऽन्यं समीयाच्छरणं त्वदीयम् ॥ ३८॥
वृक्णश्च मे सुदृढः स्नेहपाशो
दाशार्हवृष्ण्यन्धकसात्वतेषु ।
प्रसारितः सृष्टिविवृद्धये त्वया
स्वमायया ह्यात्मसुबोधहेतिना ॥ ३९॥
नमोऽस्तु ते महायोगिन् प्रपन्नमनुशाधि माम् ।
यथा त्वच्चरणाम्भोजे रतिः स्यादनपायिनी ॥ ४०॥
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Uddhava submitted : The thick darkness of ignorance that had been hugged by me has been dispersed by Your teaching. Can cold and darkness or the fear born of these possibly prevail against a man who has sought the presence of fire, O Creator (even) of Brahmā ? (37)
The lamp of wisdom (that had been snatched away by Your Mayā) has been restored to me, Your servant, by You, compassionate as You are. Leaving the soles of Your feet, what grateful man would seek any other asylum ? (38)
Nay, the most tough snare of my affection for the Dāśārhas, the Vṛṣṇis, the Andhakas and the Sātvatas, that had been spread by You through Your deluding potency for the propagation of species, has actually been torn asunder by You with the sword of Self-Realization. (39)
(My) salutation be to You, O Supreme Master of Yoga ! (Pray,) instruct me, who have come to You for protection, so that unceasing love for Your lotus-feet may abide in my heart. (40) (37-40)
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श्रीभगवानुवाच ।
गच्छोद्धव मयाऽऽदिष्टो बदर्याख्यं ममाश्रमम् ।
तत्र मत्पादतीर्थोदे स्नानोपस्पर्शनैः शुचिः ॥ ४१॥
ईक्षयालकनन्दाया विधूताशेषकल्मषः ।
वसानो वल्कलान्यङ्ग वन्यभुक् सुखनिःस्पृहः ॥ ४२॥
तितिक्षुर्द्वन्द्वमात्राणां सुशीलः संयतेन्द्रियः ।
शान्तः समाहितधिया ज्ञानविज्ञानसंयुतः ॥ ४३॥
मत्तोऽनुशिक्षितं यत्ते विविक्तमनुभावयन् ।
मय्यावेशितवाक् चित्तो मद्धर्मनिरतो भव ।
अतिव्रज्य गतीस्तिस्रो मामेष्यसि ततः परम् ॥ ४४॥
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The glorious Lord replied : Enjoined by Me, O Uddhava ! proceed to My hermitage, called by the name of Badarikāśrama. Hallowed there by bathing in and drinking the water of the (holy) Gaṅgā (which has washed My feet and acquired sanctity thereby), nay, purged of all impurities by the (very) sight of the Alakanandā (a tributary of the Gaṅgā), wearing the bark of trees, O dear one! living on wild fruits and free from (all) hankering for pleasure, enduring all experiences in the form of pairs of opposites (such as cold and heat), amiable of disposition, with your senses fully controlled, calm and possessed of a collected mind, endowed with wisdom and Self-Realization, ruminating most thoughtfully upon whatever you have learnt from Me and devoting your speech and mind to Me, remain assiduously engaged in duties pleasing to Me. Transcending the three courses of destiny, (viz., ascent to heaven in a celestial form, rebirth as a human being and being cast into the womb of any subhuman creature, according to the predominance of Sattva, Rajas and Tamas respectively), you will then attain to Me. (41—44) (41-44)
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श्रीशुक उवाच ।
स एवमुक्तो हरिमेधसोद्धवः
प्रदक्षिणं तं परिसृत्य पादयोः ।
शिरो निधायाश्रुकलाभिरार्द्रधी-
र्न्यषिञ्चदद्वन्द्वपरोऽप्यपक्रमे ॥ ४५॥
सुदुस्त्यजस्नेहवियोगकातरो
न शक्नुवंस्तं परिहातुमातुरः ।
कृच्छ्रं ययौ मूर्धनि भर्तृपादुके
बिभ्रन्नमस्कृत्य ययौ पुनः पुनः ॥ ४६॥
ततस्तमन्तर्हृदि सन्निवेश्य
गतो महाभागवतो विशालाम् ।
यथोपदिष्टां जगदेकबन्धुना
तपः समास्थाय हरेरगाद्गतिम् ॥ ४७॥
य एतदानन्दसमुद्रसम्भृतं
ज्ञानामृतं भागवताय भाषितम् ।
कृष्णेन योगेश्वरसेविताङ्घ्रिणा
सच्छ्रद्धयाऽऽसेव्य जगद्विमुच्यते ॥ ४८॥
भवभयमपहन्तुं ज्ञानविज्ञानसारं
निगमकृदुपजह्रे भृङ्गवद्वेदसारम् ।
अमृतमुदधितश्चापाययद्भृत्यवर्गान्
पुरुषमृषभमाद्यं कृष्णसंज्ञं नतोऽस्मि ॥ ४९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायामेकादशस्कन्धे एकोनत्रिंशोऽध्यायः ॥ २९॥
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Śrī Śuka resumed : Instructed thus by Śrī Kṛṣṇa (devotion to whom puts an end to metempsychosis), Uddhava went round the Lord keeping Him always to his right (so as to ensure His constant goodwill) and, placing his head on His feet while departing, bathed them with drops of tears, his mind (too) being moistened with emotion, even though he had transcended the pairs of opposites (in the form of joy and sorrow etc., as a result of the Lord's teaching). (45)
Alarmed at his (impending) separation from Śrī Kṛṣṇa—whose affection was most difficult to turn one's back upon—and unable to leave Him, Uddhava felt ill at ease and suffered (great) agony. (Then) bearing on his head the pair of wooden sandals belonging to his Master (and gifted by Himself as a token of His pleasure) and bowing to Him again and again, he departed. (46)
Having firmly installed the Lord in the inmost of his heart, the great votary of the Lord then reached Viśālā (another name of Badarikāśrama); and, practising austerities according to rules, attained to the state of Śrī Hari as taught by Śrī Kṛṣṇa* (the sole Befriender of the universe). (47)
He who tastes ever so little with real reverence this nectar of wisdom, churned out of the ocean of bliss (in the shape of the Upaniṣads, so-called because they reveal the nature of Brahma, which is all bliss) and taught to Uddhava (a great devotee of the Lord) by (no less a personage than) Śrī Kṛṣṇa, whose (lotus) feet are resorted to (even) by masters of Yoga (like Lord Śiva), is not only liberated himself but the world (at large) gets liberated (through his fellowship). (48)
I bow to the Supreme Person known by the name of Śrī Kṛṣṇa, the First Cause, the Author of the Vedas, who in order to put an end to rebirth (in the case of devotees that have turned their face from the world) and the fear of old age and disease etc., (in the case of those following the ways of the world) extracted like a bee (the twofold) nectar, viz., 1-the quintessence of the Vedas in the form of Jñāna (Self-Knowledge) and Vijñāna (God-Realization)—which are the only valuable things (in life)—and 2-the immortalizing beverage of the gods (churned) out of the ocean, and gave the (twofold) nectar to the (aforementioned two) classes of His devotees to drink. (49)
Thus ends the twenty-ninth discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (45-49)
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