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SRIMAD BHAGAVATAM

Volume 11, Chapter 6

THE ARRIVAL OF THE DIVINE BEINGS IN DWARAKA, THEIRGLORIFICATION OF SRI KRISHNA, THE PRAYERS OF LORD

BRAHMA TO SRI KRISHNA, THE DEPARTURE OF THE YADAVAS TOPRABHASA FOR TAKING BATH THERE AS PER THE ADVICE OF SRI

KRISHNA, THE REQUEST OF UDDHAVA BEFORE SRI KRISHNA.

This chapter is one of the very important chapters in volume eleven because theseeds of Uddhava Geeta, as is known for the detailed advice which Sri Krishnagave to Uddhava before His departure from this world, were planted at the endof this chapter.

Uddhava, being Krishna’s closest companion and an ardent devotee, couldunderstand that Sri Krishna is preparing Himself to depart from this world. Hecould see that Sri Krishna did nothing to stop the annihilation of the Yadavadynasty due to the curse of the Brahmins, which Sri Krishna could have donewith ease. Having not taken any step to tide over this situation and insteadallowing things to happen through the curse of the Brahmins, Uddhava realizedthat the most critical juncture has arrived in which he may have to part companywith Sri Krishna. This feeling prompted him to put forward certain questions toSri Krishna. What follows thereafter is the presentation of the entire BhagavataDharma in the form of advice from Sri Krishna to Uddhava which we are goingto see in the subsequent chapters. It requires in-depth understanding and deeprealization to pursue what Sri Krishna says in matters connected with selfrealization because the entire Vedic and Upanishad principles have beencondensed and presented throughout his replies to Uddhava.

We have seen in Chapter 1 as to how the Yadava children played an unpleasantcruel joke with the Brahmins who cursed them. Stanzas 13, 14 and 15 explainsin detail about this incidence because of which the Yadavas are cursed fordestruction by the sages (Brahmins).

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Lord Brahma and other divine beings arrive in Dwaraka and praise Sri Krishna.Brahma also reminds Sri Krishna that the purpose of his manifestation on thisearth is over and he should prepare to return to his own abode. Sri Krishnaexplains to Lord Brahma that if He decides to return to His own abode withoutdestroying the Yadava dynasty the entire world shall be destroyed by them. Hesaid to Lord Brahma that he will be returning to his own abode after this job isfinished.

Udhava was witnessing all these developments and he realized that the time isfast approaching for the separation from Sri Krishna. He just could notcomprehend as to how to face this separation, which he never was prepared for.He approaches Krishna alone and expresses his feelings.

Stanza 1

śrī-śuka uvācaatha brahmātma-jaiḥ devaiḥprajeśair āvṛto ’bhyagāt bhavaś ca bhūta-bhavyeśoyayau bhūta-gaṇair vṛtaḥ

Stanza 2

indro marudbhir bhagavānādityā vasavo ’śvinau ṛbhavo ’ṅgiraso rudrā

viśve sādhyāś ca devatāḥ 

Stanza 3

gandharvāpsaraso nāgāḥsiddha-cāraṇa-guhyakāḥ 

ṛṣayaḥ pitaraś caivasa-vidyādhara-kinnarāḥ 

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Stanza 4

dvārakām upasañjagmuḥsarve kṛṣṇa-didṛkṣavaḥ vapuṣā yena bhagavān

nara-loka-manoramaḥ  

( śrī-śuka uvāca ) Sri Sukha Brahma Rishi continued his discourse:

( atha ) During this time, ( brahmā ) Lord Brahma, ( āvṛtaḥ )accompanied by ( ātma-jaiḥ ) his sons Sanaka saints, ( devaiḥ )other divine beings ( prajeśair ) and Prajapatis, ( abhyagāt  )

reached ( dvārakām ) Dwaraka.

( bhavaḥ ) Lord Parameswara, ( bhūta-bhavyeśaḥ ) Who is theController of the living beings presently existing now and

what are going to appear in future, ( bhūta-gaṇaiḥ vṛtaḥ )accompanied by his companions ( ca ) also ( yayau )

reached Dwaraka.

( upasañjagmuḥ ) Others who reached there are: ( bhagavānindraḥ ) Lord Indra ( marudbhiḥ ) along with Vayu Deva, (

ādityāḥ ) Aditya Devatas, ( vasavaḥ ) Vasus, ( aśvinau ) AswiniDevatas, ( ṛbhavaḥ ) Rbhus, ( aṅgirasaḥ ) the descendants of

Angira Rishi, ( rudrāḥ ) ) Lord Shiva’s other forms, ( viśve ) Viswa Devas, ( sādhyāḥ )

Sadhyas, ( devatāḥ ca ) other divine beings, ( gandharvāpsarasaḥ) Gandharvas, Apsaras, ( nāgāḥ ) Nagas, ( siddha-cāraṇa-

guhyakāḥ ) Sidhas, Charanas, Guhyakas.

( sarve kṛṣṇa-didṛkṣavaḥ ) All these personalities were veryintensely curious to see the beautiful body ( bhagavān )

of Sri Krishna Bhagavan, ( yena vapuṣā ) through which body itwas possible to spread His fame, ( nara-loka-manoramaḥ ) andwhich was responsible to make the hearts of the worldly beings very

happy.

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Stanza 5

tasyāṁ vibhrājamānāyāṁsamṛddhāyāṁ maharddhibhiḥ 

vyacakṣatāvitṛptākṣāḥkṛṣṇam adbhuta-darśanam

( tasyāṁ ) In that Dwaraka, ( samṛddhāyāṁ ) which was fully( maharddhibhiḥ ) abundant with all the greatest prosperities

( vibhrājamānāyāṁ ) because of which the entire Dwaraka waseven otherwise shining, ( vyacakṣata ) all of them looked at

( kṛṣṇam ) Sri Krishna Bhagavan, ( adbhuta-darśanam ) Who hadastonishingly attractive body, again and again ( avitṛptākṣāḥ )

and still their eyes could not get complete satisfactionof looking at Him.

Stanza 6

svargodyānopagair mālyaiśchādayanto yudūttamam gīrbhiś citra-padārthābhistuṣṭuvur jagad-īśvaram 

( jagad-īśvaram ) All of them worshipped the greatest among theYadus, Sri Krishna, ( svargodyānopagair mālyaiḥ ) with the flowers

they brought from the gardens of the heavenly planets showering Him withthose flowers ( chādayantaḥ ) to such an extent that He was almost

covered with those flowers. ( tuṣṭuvuḥ ) They glorified Him ( gīrbhiḥ )through wonderful words ( citra-padārthābhiḥ ) which were so

enchanting to those listening to them as well as for the depth of their meaning.

Stanza 7

śrī-devā ūcuḥnatāḥ sma te nātha padāravindaṁ

buddhīndriya-prāṇa-mano-vacobhiḥ 

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yac cintyate ’ntar hṛdi bhāva-yuktairmumukṣubhiḥ karma-mayoru-pāśāt 

( śrī-devā ūcuḥ ) The divine personalities said:( nātha ) Hey, the Supreme Being! Those devotees, (

mumukṣubhiḥ ) who are eager to get liberated from the grip of (karma-mayoru-pāśāt ) the powerful rope strongly binding them to

the consequences of the fruitive deeds, ( antar hṛdi ) keep within theirhearts ( yat ) your pious lotus feet ( cintyate ) constantly

remembering them, ( te nāthapadāravindaṁ ) and to the very same pious lotus feet

( natāḥ sma ) we bow down ( buddhīndriya-prāṇa-mano-vacobhiḥ  ) through our intelligence, senses, life air, mind and words

directly at this juncture.

Stanza 8

tvaṁ māyayā tri-guṇayātmani durvibhāvyaṁvyaktaṁ sṛjasy avasi lumpasi tad-guṇa-sthaḥ 

naitair bhavān ajita karmabhir ajyate vaiyat sve sukhe ’vyavahite ’bhirato ’navadyaḥ

( ajita ) Hey, the Supreme Being! You cannot be conquered by anyoneat any time with any kind of weapons.

( tvaṁ ) You as the very source of all of them, ( durvibhāvyaṁ )without even the comprehending powers of anyone’s thinking,

( sṛjasy ) create, ( avasi ) sustain ( lumpasi ) and dissolve (vyaktaṁ ) this visible universe ( ātmani ) within you, ( tri-guṇayā

māyayā ) through the powers of your Maya Shakti which has themixture of three characteristics like Sattva, Rajas and Thamas, ( tat-

guṇa-sthaḥ ) and you remain inherently as thecontroller in all these three characteristics.

( etaiḥ ) While doing all these ( bhavān ) You ( na ajyate vai )are not in any way bound ( karmabhiḥ ) by the

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activities of the creation of the universe. ( yat ) This is because (anavadyaḥ ) you are absolutely free from any attachment or aversion,

also totally free from ignorance, ( svesukhe abhirataḥ ) and you always remain engrossed as the eternal

self effulgent permanent conscious bliss ( avyavahite ) without anycurtain or covering on it.

Stanza 9

śuddhir nṛṇāṁ na tu tatheḍya durāśayānāṁvidyā-śrutādhyayana-dāna-tapaḥ-kriyābhiḥ sattvātmanām ṛṣabha te yaśasi pravṛddha-

sac-chraddhayā śravaṇa-sambhṛtayā yathā syāt

( ṛṣabha ) Hey, the most highly exalted personality!(iḍya ) You are the one who is worth worshipping by all the people.

( śravaṇa-sambhṛtayā ) Just only by listening to the glories of yourpastimes and practicing this habit of listening in an increased order,( te yaśasi pravṛddha-sac-chraddhayā ) and because of your

pious greatness leading to the influence of Sattva characteristic,( durāśayānāṁ ) a person who is under the influence of aversion andattachment ( sattvātmanām nṛṇāṁ ) is able to fill his heart with the

Sattva characteristic.

( yathā syāt ) The way this kind of ( śuddhiḥ ) purity of hearthappening to a devotee due to the sway of the Sattva characteristic

( tathā ) as mentioned above by listening to your glorious pastimes,( na tu ) does not happen to a devotee

( vidyā-śrutādhyayana-dāna-tapaḥ-kriyābhiḥ ) by learning theVedas, practicing the Sastras, charity, austerities and matters like

performing the sacrificial rituals etc.

Stanza 10

syān nas tavāṅghrir aśubhāśaya-dhūmaketuḥkṣemāya yo munibhir ārdra-hṛdohyamānaḥ 

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yaḥ sātvataiḥ sama-vibhūtaya ātmavadbhirvyūhe ’rcitaḥ savanaśaḥ svar-atikramāya 

( yaḥ ) Those pious lotus feet of yours,

(1) ( uhyamānaḥ ) are meditated upon ( ārdra-hṛdhā )with purity of heart ( munibhiḥ ) by the sages ( kṣemāya )

for the purpose of achieving liberation; (2) ( yaḥ ) are meditated upon with purity of heart

( sātvataiḥ ) by those devotees ( ātmavadbhiḥ ) who are selfrealized ( svar-atikramāya ) for the purpose of reaching the

Vaikunta (the abode of yours) crossing over the heavenlyplanets ( sama-vibhūtaya ) where they expect to get

themselves liberated;(3) ( arcitaḥ ) and are worshipped by both the sages and the

devotees as mentioned above ( savanaśaḥ ) everyday at all thethree times ( vyūhe ) keeping all the forms of SriVasudeva (Vasudeva, Sankarshana, Pradyumna and Aniruddha).

( tava aṅghriḥ ) Those auspicious and pious lotusfeet of yours, which are worshipped constantly by the sages

and the devotees alike, ( syāt ) turn into( naḥ aśubhāśaya-dhūmaketuḥ ) fierce fire destroying all

our bad influences (Vasanas).

Stanza 11

yaś cintyate prayata-pāṇibhir adhvarāgnautrayyā nirukta-vidhineśa havir gṛhītvā 

adhyātma-yoga uta yogibhir ātma-māyāṁjijñāsubhiḥ parama-bhāgavataiḥ parīṣṭaḥ

Stanza 12

paryuṣṭayā tava vibho vana-mālayeyaṁsaṁspārdhinī bhagavatī pratipatnī-vac chrīḥ 

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yaḥ su-praṇītam amuyārhaṇam ādadan nobhūyāt sadāṅghrir aśubhāśaya-dhūmaketuḥ 

( īśa ) Hey, the Controller of the universe!

( yaḥ ) It is those pious lotus feet ( cintyate ) which aremeditated upon ( prayata-pāṇibhiḥ ) by the Vedic scholars

with their folded hands, utmost pure and sanctified.

( yaḥ ) It is those pious lotus feet ( trayyā nirukta-vidhinā )which are aimed at in the Vedas for the purpose of meditation

and paying the oblations as per the prescribed norms like( haviḥ gṛhītvā ) offering the white rice

( adhvarāgnau ) and other offerings in the sacrificial fire.

( yaḥ ) It is those pious lotus feet ( parīṣṭaḥ ) which aremeditated upon ( yogibhiḥ uta ) by both the yogis ( parama-bhāgavataiḥ ) and your esteemed devotees ( adhyātma-yoge) in their pursuit of realizing the self ( jijñāsubhiḥ ) and in order

to understand ( ātma-māyāṁ ) thetranscendental form of yours.

( vibhoḥ ) Hey, the Supreme Being! ( saṁspārdhinī ) It givesan impression that Sri Lakshmi Devi is competing ( pratipatnī-vat ) as a second wife with ( vana-mālayā ) the garlands of

forest flowers ( paryuṣṭayā ) shining all over your body, whichare offered by your devotees.

( iyaṁ bhagavatī śrīḥ ) That is because both Sri LakshmiDevi and the garland of forest flowers are situatedin the same place – your chest region. When one has two wivesboth of them would like to occupy the same place of importance.Therefore, the place in which the forest flowers rest, Sri LakshmiDevi also is seated. ( arhaṇam ādadat ) You

receive the pure offerings of such forest flowers from your

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devotees ( yaḥ ) in your pious lotus feet (amuyā ) and adorn them on you giving to them the same, if not

more, importance as that of Sri Lakshmi Devi herself whooccupies permanent position on your chest.

( aṅghriḥ ) Let those auspicious and pious lotus

feet of yours, ( bhūyāt ) turn into ( aśubhāśaya-dhūmaketuḥ ) fierce fire destroying all our bad influences

(Vasanas) ( sadā naḥ ) at all times for us.

Stanza 13

ketus tri-vikrama-yutas tri-patat-patākoyas te bhayābhaya-karo ’sura-deva-camvoḥ 

svargāya sādhuṣu khaleṣv itarāya bhūmanpādaḥ punātu bhagavan bhajatām aghaṁ naḥ 

( yaḥ ) It is those pious lotus feet which,

( tri-vikrama-yutaḥ ) in the matter of measuring the heavenly bodies,earth and the underworld known as the Patala with three steps

measure of your feet during the Trivikrama manifestation,

lifted just one foot upward going beyond the universefrom where the river Ganges started flowing breaking into

the heavenly worlds, earth and the underworld,

( ketuḥ tri-patat-patākaḥ ) then it looked just like a hugeflagpole raised upward holding a victory banner in the form

of the flowing river Ganges right from the top of the pole like a flagflowing downward.

( yaḥ ) It is those pious lotus feet( bhayābhaya-karaḥ ’sura-deva-camvoḥ ) which generates fear

for the demonic army and protection to the divine army.

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( yaḥ ) It is those pious lotus feet ( svargāya ) which bestows theheavenly abode ( sādhuṣu ) to the saintly people ( itarāya ) and

hellish abode ( khaleṣu ) to the cruel people.

( yaḥ ) It is those pious lotus feet ( bhūman ) which spreads out at allplaces in order to sustain the righteous principles.

( bhagavan ) Hey, the Supreme Controller! ( te pādaḥ ) Let thosepious lotus feet of yours ( aghaṁ ) remove all the sins ( bhajatām

naḥ ) of the devotees like us ( punātu ) and purify us.

Stanza 14

nasy ota-gāva iva yasya vaśe bhavantibrahmādayas tanu-bhṛto mithur ardyamānāḥ 

kālasya te prakṛti-pūruṣayoḥ parasyaśaṁ nas tanotu caraṇaḥ puruṣottamasya

( tanu-bhṛtaḥ ) All the divine personalities ( brahmādayaḥ )starting with Lord Brahma ( mithuḥ ardyamānāḥ ) who competewith each other ( yasya vaśe bhavanti ) are kept well under your

control, ( nasy ota-gāvaḥ iva ) just like the oxen which are held bythe master through the ropes pierced through their noses, ( kālasya )because you are the form of the eternal time factor, ( parasya ) youare distinct ( prakṛti-pūruṣayoḥ ) from the material nature and theliving entity ( puruṣottamasya ) and you are the Supreme Being. (

te caraṇaḥ ) May your pious lotus feet ( tanotu ) bestow ( naḥ ) onus ( śaṁ ) absolute peace.

Stanza 15

asyāsi hetur udaya-sthiti-saṁyamānāmavyakta-jīva-mahatām api kālam āhuḥ so ’yaṁ tri-ṇābhir akhilāpacaye pravṛttaḥkālo gabhīra-raya uttama-pūruṣas tvam 

( hetuḥ asi ) You are the one who is the cause( udaya-sthiti-saṁyamānām ) of creation, sustenance and

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dissolution ( asya ) of this visible universe. ( kālam  ) That is because you are the controller ( avyakta-jīva-

mahatām api ) of the material nature, the living entities, and theMahat principle. ( āhuḥ ) This statement is declared by theVedic scriptures. ( saḥ ayaṁ ) Not only that, ( tri-ṇābhir ) you are holding the three dimensional wheel with four monthsin each of them and that wheel cannot be stopped by any one as

it has such a tremendous speed. ( pravṛttaḥ ) This wheel constantlyworks towards (gabhīra-raya akhilāpacaye ) the destruction of

each and everything ( kālaḥ ) in the form of eternal timefactor. ( tvam uttama-pūruṣas ) For

this reason alone the word the Supreme Being isappropriate only to you.

Stanza 16

tvattaḥ pumān samadhigamya yayāsya vīryaṁdhatte mahāntam iva garbham amogha-vīryaḥ 

so ’yaṁ tayānugata ātmana āṇḍa-kośaṁhaimaṁ sasarja bahir āvaraṇair upetam

( tvattaḥ ) From you, the Supreme Being, ( pumān ) the ViratPurusha ( samadhigamya ) imbibes ( vīryaṁ ) the

potential power. ( yayā ) With this power assumedby the Virat Purusha, ( amogha-vīryaḥ  )the potentials of which cannot absolutely go in vain, ( asya garbham

iva ) the seed of creation ( mahāntam ) known as the Mahatprinciple ( dhatte ) is impregnated into the material nature, Prakriti. (saḥ ’yaṁ ) This Mahat principle ( tayānugataḥ ) in combinationwith the powers of material nature ( sasarja ) creates (

haimaṁ ) the golden ( āṇḍa-kośaṁ ) egg of this universe( ātmanaḥ ) and while doing so it gets from its own powers

( bahir āvaraṇaiḥ upetam ) its outer covering the mind, false egoand five material elements.

Stanza 17

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tat tasthūṣaś ca jagataś ca bhavān adhīśoyan māyayottha-guṇa-vikriyayopanītān 

arthāñ juṣann api hṛṣīka-pate na liptoye ’nye svataḥ parihṛtād api bibhyati sma

( tat ) Therefore, ( bhavān adhīśaḥ ) you are the controller( jagataḥ ca ) of this universe ( tasthūṣaḥ ca ) which contains

moving and non moving forms within.

( hṛṣīka-pate ) You are the one who is inherently situated fromwithin and ensure the working of the sense organs. ( yat ) Because of

this, ( māyayottha-guṇa-vikriyayopanītān )through the powers of your Maya Shakti, the combination of the

characteristics of Sattva, Rajas and Tamas take place and due to theirvariations the transactions happen in this world. ( arthāñ ) Because of

these transactions, the sound and other allied things are perceived.

( juṣann api ) You are the one who enjoy these sounds etc. sittingfrom within the bodies of the living beings far away from these

transactions. ( na liptaḥ ) However, these matters do nottouch you or affect you at all. In fact the living entities have nothing to

do with these sounds or other material nature.

( anye ye ) However, due to ignorance they ( svataḥ parihṛtātapi) get trapped into all of them. ( bibhyati sma ) They also get fear

from the reactions of this material nature which is illusionary. Becauseof this connection with the material nature, the living beings are affected

by the pleasures and miseries of the same. You are this very life force.You are the controller of this universe. You are positioned as the

conscious bliss inherently and you make the senses work for each oftheir aspects. Therefore, you are the sustainer of this universe as well.

Stanza 18

smāyāvaloka-lava-darśita-bhāva-hāri-bhrū-maṇḍala-prahita-saurata-mantra-śauṇḍaiḥ 

patnyas tu ṣoḍaśa-sahasram anaṅga-bāṇairyasyendriyaṁ vimathituṁ karaṇair na vibhvyaḥ

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( ṣoḍaśa-sahasram patnyaḥ ) All those sixteen thousand wives ofyours ( na vibhvyaḥ ) were not able to create (

vimathituṁ ) even a flutter within ( yasya ) your ( indriyaṁ ) mind( smāyāvaloka-lava-darśita-bhāva-hāri-bhrū-maṇḍala-

prahita-saurata-mantra-śauṇḍaiḥ ) through their actions of sensualbehavior such as smilingly glancing through the sideways of their eyes,

expressing through such glance very encouraging communication ofwords of love with the quivering of the eyebrows, ( karaṇaiḥ ) andalso various behavioral patterns of sensual expression ( anaṅga-

bāṇaiḥ ) thereby aiming at you the arrows of love.

Stanza 19

vibhvyas tavāmṛta-kathoda-vahās tri-lokyāḥpādāvane-ja-saritaḥ śamalāni hantum 

ānuśravaṁ śrutibhir aṅghri-jam aṅga-saṅgaistīrtha-dvayaṁ śuci-ṣadas ta upaspṛśanti 

Note: Though He is situated in the material nature their characteristicsdo not affect Him at all. Nor He gets influenced by those characteristics.This is the basic identification about Ishwara.

( tavāmṛta-kathoda-vahāḥ ) Because these principles of Ishwaraare inherent in you, your glories and fame, which are equal to the nectar,

carried by the flowing waters of the rivers also get their fame,( pādāvane-ja-saritaḥ ) and the rivers like Ganges etc. which

originated from the waters used for washing your pious lotus feet, (vibhvyaḥ ) are capable of not only ( hantum ) mitigating (

śamalāni ) the miseries ( tri-lokyāḥ ) of the entireliving beings of all the three worlds but also purifying their inner self.

( ānuśravaṁ ) The Vedic instructions which came out from yourmouth illuminate the waters of the rivers representing your glories andfames. The devotees learn to chant those Vedic instructions as per the

guidance of the spiritual master. This by itself is the devotional serviceto the rivers of your glories and fames.

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( śuci-ṣadaḥ ) Because of the above reason the knowledgeablepersons, who pursue the path of purification of their inner self, ( tīrtha-dvayaṁ ) do their devotional service to these two kinds of rivers, onewhich has been illumined by the Vedic scriptures ( te aṅghri-jam )

and the other which originate from the washing of your pious lotus feet,with utmost devotion and focused attention

( śrutibhiḥ ) The devotees listen to these Vedic instructions throughtheir sense of hearing. ( aṅga-saṅgaiḥ ) With the physical connection

of their body, by bathing in the river Ganges etc. ( upaspṛśanti  )they do devotional service to the Ganges and other rivers.

As both waters of these rivers are capable of purifying and making theentire world pious they are worth serving by all the people. In this

manner your glories and fames as well as the nectar flowing from thewashing of your pious lotus feet purify the entire world.

Stanza 20

śrī-bādarāyaṇir uvācaity abhiṣṭūya vibudhaiḥ

seśaḥ śata-dhṛtir harim abhyabhāṣata govindaṁ

praṇamyāmbaram āśritaḥ

( śrī-bādarāyaṇir uvāca ) Sri Sukha Brahma Rishi said to KingPareekshit:

( śata-dhṛtiḥ ) Lord Brahma, ( seśaḥ ) in the company of Sri Shiva( vibudhaiḥ ) and all other divine beings ( abhiṣṭūyaḥ ) after

having done the glorification ( harim ) of Sri Krishna ( iti ) in thismanner, ( praṇamya ) prostrated before Sri Hari (ambaram āśritaḥ ) and taking his position in the space (sky) (

govindaṁ ) and looking at Sri Hari, (abhyabhāṣata ) said the following.

Stanza 21

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śrī-brahmovācabhūmer bhārāvatārāya

purā vijñāpitaḥ prabho tvam asmābhir aśeṣātman

tat tathaivopapāditam

( śrī-brahmovāca ) Lord Brahma said: ( prabho ) Hey, the Supreme Being! ( aśeṣātman ) Hey, Bhagavan,

the inner conscience of every living being! ( asmābhiḥ ) We had (purā ) earlier ( vijñāpitaḥ ) prayed ( tvam ) to you (

bhārāvatārāya ) for your help in relieving the burden ( bhūmeḥ )of the earth. ( upapāditam ) You have executed the action ( tat ) of

relieving the burden of the earth ( tathā eva ) in the mannerexactly required as per the situation.

Stanza 22

dharmaś ca sthāpitaḥ satsusatya-sandheṣu vai tvayā 

kīrtiś ca dikṣu vikṣiptāsarva-loka-malāpahā

( tvayā ) You have instilled the principles of righteousness( satsu ) upon those saintly persons ( satya-sandheṣu ) who arefollowing the path of truthfulness ( sthāpitaḥ ) and thus you havereestablished ( dharmaḥ ca ) the righteous order in the society.

( kīrtiḥ ca ) Your fame and glories, ( sarva-loka-malāpahāḥ )which have the capacity of destroying all the sins of the people, (vikṣiptā ) have spread out ( dikṣu ) in all the directions of this

universe.

Stanza 23

avatīrya yador vaṁśebibhrad rūpam anuttamam 

karmāṇy uddāma-vṛttānihitāya jagato ’kṛthāḥ  

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( avatīrya ) You have appeared ( bibhrad ) assuming (anuttamam ) the most suitable ( rūpam ) form ( yadoḥ vaṁśe )

in the Yadu dynasty ( akṛthāḥ ) and carried out (uddāma-vṛttāni karmāṇi ) the greatest of the greatest deeds (

jagataḥ hitāya ) keeping the welfare of the world as the main aim.

Stanza 24

yāni te caritānīśamanuṣyāḥ sādhavaḥ kalau 

śṛṇvantaḥ kīrtayantaś catariṣyanty añjasā tamaḥ

( īśa ) Hey, the Supreme Being! ( kalau ) In the Kali Yuga,( sādhavaḥ manuṣyāḥ ) your devotees ( śṛṇvantaḥ ) shall listento ( yāni te caritāni ) the activities carried out by

you ( kīrtayantaḥ ca ) and glorify them as well, ( añjasā ) becauseof which they shall very easily ( tariṣyanti ) overcome ( tamaḥ )

their ignorance causing repeated births and deaths.

Stanza 25

yadu-vaṁśe ’vatīrṇasyabhavataḥ puruṣottama śarac-chataṁ vyatīyāya

pañca-viṁśādhikaṁ prabho

( prabho ) Hey Bhagavan! ( puruṣottama )Hey, the Supreme Being! ( bhavataḥ ) You have

( pañca-viṁśādhikaṁ śarat śataṁ vyatīyāya ) completed125 years ( avatīrṇasya ) after you have appeared

( yadu-vaṁśe ) in the Yadu dynasty.

Stanza 26

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nādhunā te ’khilādhāradeva-kāryāvaśeṣitam kulaṁ ca vipra-śāpena

naṣṭa-prāyam abhūd idam

( akhilādhāra ) Hey the Supreme Controller! You are the cause factorfor each and everything. ( deva-kāryāvaśeṣitam ) There is no moredivine action remaining here ( adhunā ) at present ( te na) for you to

carry out. ( ca ) Moreover, ( idam kulaṁ ) this Yadu dynasty( naṣṭa-prāyam abhūt ) is also going to be completely annihilated

( vipra-śāpena ) because of the curse of the Brahmins.

Stanza 27

tataḥ sva-dhāma paramaṁviśasva yadi manyase sa-lokāl loka-pālān naḥpāhi vaikuṇṭha-kiṅkarān

( vaikuṇṭha ) Hey Vaikunta! ( tataḥ ) Therefore, ( yadi manyase )if you think appropriate, ( viśasva ) please return ( paramaṁ sva-

dhāma ) to your own supreme position in Vaikunta. ( pāhi ) Please protect ( naḥ )all of us, ( sa-lokān ) including all the worlds, ( kiṅkarān ) who are yourservants, ( loka-pālān ) who are responsible for the administration of the

worlds.

Stanza 28

śrī-bhagavān uvācaavadhāritam etan me

yad āttha vibudheśvara kṛtaṁ vaḥ kāryam akhilaṁbhūmer bhāro ’vatāritaḥ

( śrī-bhagavān uvāca ) Sri Krishna Bhagavan replied:

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( vibudheśvara ) Hey, the greatest among the divine beings, Brahma!( etat ) Whatever ( yad āttha ) you have said right now

( me avadhāritam ) has already been determined by me earlier.( vaḥ akhilaṁ kāryam kṛtaṁ ) All your work has been completed.

( bhūmer bhāraḥ ) The burden of the earth ( avatāritaḥ ) hasbeen relieved.

Stanza 29

tad idaṁ yādava-kulaṁvīrya-śaurya-śriyoddhatam lokaṁ jighṛkṣad ruddhaṁ me

velayeva mahārṇavaḥ

( tat yādava-kulaṁ ) This Yadava dynasty, which( vīrya-śaurya-śriyoddhatam ) has the very highest caliber in

warfare, material prosperities, courage and valor, about all of which theyare highly proud of, ( lokaṁ jighṛkṣat ) are thinking of destroyingthis world. ( mahārṇavaḥ ) That great ocean ( idaṁ ) of Yadavadynasty ( me ruddhaṁ ) is put on restraint by me (

velayā iva ) just like the shores prevent the ocean waters fromflooding.

Stanza 30

yady asaṁhṛtya dṛptānāṁyadūnāṁ vipulaṁ kulam gantāsmy anena loko ’yam

udvelena vinaṅkṣyati 

( gantā asmi yadi ) In case I leave ( asaṁhṛtya ) withoutconclusively finishing off ( dṛptānāṁ ) this highly proud (

vipulaṁ ) and hugely spread out ( yadūnāṁ kulam ) Yadavadynasty, ( ayam lokaḥ ) this world ( vinaṅkṣyati ) can get

destroyed ( anena ) by this very Yadava dynasty ( udvelena )which is like an ocean overflowing the shores.

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Stanza 31

idānīṁ nāśa ārabdhaḥkulasya dvija-śāpataḥ 

yāsyāmi bhavanaṁ brahmannetad-ante tavānagha 

( kulasya ) The Yadava dynasty ( ārabdhaḥ ) is on its way to( nāśa ) destruction ( dvija- śāpataḥ ) because of the curse of theBrahmins ( idānīṁ ) at this time. Hey, the most pure Lord Brahma!

( etat ante ) After this dyanasty gets destroyed ( yāsyāmi )I shall come ( tava bhavanaṁ ) to your world.

Stanza 32

śrī-śuka uvācaity ukto loka-nāthena

svayam-bhūḥ praṇipatya tam saha deva-gaṇair devaḥsva-dhāma samapadyata

( śrī-śuka uvāca ) Sri Sukha Brahma Rishi continued discussionswith king Pareekshit:

( svayam-bhūḥ devaḥ ) The esteemed leader of the divine beings,Lord Brahma, ( iti uktaḥ ) was told in this manner ( loka-nāthena )

by the Controller of the Universe, Sri Krishna.( tam praṇipatya ) He paid his obeisances to Lord Krishna

( samapadyata ) and went to back ( deva-gaṇaiḥ saha ) alongwith all other divine beings ( sva-dhāma ) to his own abode.

Stanza 33

atha tasyāṁ mahotpātāndvāravatyāṁ samutthitān 

vilokya bhagavān āhayadu-vṛddhān samāgatān

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( atha ) After the departure of Lord Brahma, ( vilokya ) upon seeing( mahotpātān ) very many inauspicious signs ( samutthitān )

happening ( tasyāṁ dvāravatyāṁ ) in Dwaraka, ( yadu-vṛddhān) some elderly members of the Yadavas ( samāgatān ) approached

Sri Krishna, ( bhagavān āha ) to whom SriKrishna Bhagavan said:

Stanza 34

śrī-bhagavān uvācaete vai su-mahotpātā

vyuttiṣṭhantīha sarvataḥ śāpaś ca naḥ kulasyāsīd

brāhmaṇebhyo duratyayaḥ

( śrī-bhagavān uvāca ) Sri Krishna Bhagavan said:

( naḥ kulasya ) Our dynasty has ( brāhmaṇebhyaḥ ) invited thewrath of the Brahmins ( śāpaḥ ) and their curse ( duratyayaḥ ) isinsurmountable. That is why ( ete su-mahotpātāḥ ) very many

inauspicious signs ( vyuttiṣṭhanti ) are happening ( iha sarvataḥ vai ) in all our surroundings.

Stanza 35

na vastavyam ihāsmābhirjijīviṣubhir āryakāḥ 

prabhāsaṁ su-mahat-puṇyaṁyāsyāmo ’dyaiva mā ciram

( āryakāḥ ) Hey, the great personalities! ( asmābhiḥ ) Since weare ( jijīviṣubhiḥ ) interested in remaining alive ( navastavyam ) it is not advisable to stay ( iha ) here. ( yāsyāmaḥ )Let us all go ( adya eva ) right now to ( su-mahat-puṇyaṁ ) the

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most pious place ( prabhāsaṁ ) Prabhasa. ( mā ciram ) We shouldnot waste time.

Stanza 36

yatra snātvā dakṣa-śāpādgṛhīto yakṣmaṇodu-rāṭ vimuktaḥ kilbiṣāt sadyo

bheje bhūyaḥ kalodayam

( yatra ) It was in that place Prabhasa ( udu-rāṭ ) where the king ofstars, the moon, ( snātvā ) took bath ( sadyaḥ vimuktaḥ ) and got instant relief ( dakṣa-śāpāt ) from the curse of Daksha

( kilbiṣāt ) and because of which curse ( gṛhītaḥ ) he was sufferingfrom ( yakṣmaṇā ) a disease and getting weakened. ( bhūyaḥ ) He thusonce again ( bheje ) got back ( kalodayam ) all his glories and beauty.

Stanza 37

vayaṁ ca tasminn āplutyatarpayitvā pitṝn surān 

bhojayitvoṣijo viprānnānā-guṇavatāndhasā 

Stanza 38

teṣu dānāni pātreṣuśraddhayoptvā mahānti vai 

vṛjināni tariṣyāmodānair naubhir ivārṇavam

( vayaṁ ca ) All of us should also ( āplutya ) take bath (tasminn ) in Prabhasa ( tarpayitvā ) and propitiate ( pitṝn ) theancestors ( surān ca ) and the divine beings (bhojayitvā ) where after we can feed ( uṣijaḥ viprān ) the greatBrahmins ( nānā-guṇavatā andhasā  ) withvarious kinds of tasty food stuffs ( śraddhayā uptvā ) and offer

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them with due attention, ( mahānti dānāni ) valuable gifts( teṣu pātreṣu ) because they deserve for the same. ( dānaiḥ vai )Through those offerings, ( ārṇavam iva ) just like the crossing over ofthe ocean ( naubhiḥ ) through the ship, ( vṛjināni tariṣyām aḥ ) we

can mitigate all our sins.

Stanza 39

śrī-śuka uvācaevaṁ bhagavatādiṣṭā

yādavāḥ kuru-nandana gantuṁ kṛta-dhiyas tīrthaṁsyandanān samayūyujan

( śrī-śuka uvāca ) Sri Sukha Brahma Rishi said to king Pareekshit:

( kuru-nandana  ) Hey king Pareekshit! ( bhagavatā ādiṣṭāḥ )As advised by the Bhagavan ( evaṁ ) in this manner ( yādavāḥ )

the Yadavas, ( kṛta-dhiya ḥ ) with the intention ( gantuṁ )of going over ( tīrthaṁ ) to Prabhasa,

( syandanān samayūyujan ) got their chariots ready.

Stanza 40

tan nirīkṣyoddhavo rājanśrutvā bhagavatoditam 

dṛṣṭvāriṣṭāni ghorāṇinityaṁ kṛṣṇam anuvrataḥ

Stanza 41

vivikta upasaṅgamyajagatām īśvareśvaram praṇamya śirasā pādau

prāñjalis tam abhāṣata 

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( rājan ) Hey king Pareekshit! ( dṛṣṭvā ) Upon seeing ( ghorāṇi )the most horrendous ( ariṣṭāni ) inauspicious symptoms ( śrutvā )and on listening to ( bhagavatā ) whatever Sri Krishna Bhagavan

( uditam ) had said to the Yadavas

( nirīkṣya ) and also seeing ( tat ) that the Yadavas were in factleaving for the Prabhasa,

( uddhavaḥ ) Uddhava, ( nityaṁ anuvrataḥ ) who always usedto blindly obey the instructions ( kṛṣṇam ) of Sri Krishna,

( upasaṅgamya ) approached ( jagatām īśvareśvaram  ) SriKrishna, who is the Supreme Controller of the entire universe, ( vivikte

) in a lonely place where only both of them alone were present,

( tam ) and looking at Him ( prāñjaliḥ ) with folded hands,( pādau śirasā praṇamya ) after bowing down his head on His

pious lotus feet, ( abhāṣata ) started talking to Him.

Stanza 42

śrī-uddhava uvācadeva-deveśa yogeśa

puṇya-śravaṇa-kīrtana saṁhṛtyaitat kulaṁ nūnaṁ

lokaṁ santyakṣyate bhavān vipra-śāpaṁ samartho ’pipratyahan na yad īśvaraḥ

( śrī-uddhava uvāca ) Sri Uddhava said to Sri Krishna Bhagavan: 

( deva-deveśa ) Hey the Supreme Being, who is the Controller of allthe divine beings including Lord Brahma! ( yogeśa ) You are the onewho gives the appropriate results for the Karmic and Yogic activities!( puṇya-śravaṇa-kīrtana ) Your glories and fames are the ones

which are worth listening to and praising for!

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( yat ) For whatever reason (na pratyahan ) you are not trying tosave ( etat kulaṁ ) the Yadu dynasty from destruction due to

( vipra-śāpaṁ ) the curse of the Brahmins,( bhavān samarthaḥ api ) despite having the indisputable ability to

do so ( īśvaraḥ ) as you are the Controller of each and everything,( nūnaṁ ) it is very firm and clear now that ( saṁhṛtya ) you are

determined to ensure the destruction of this dynasty(lokaṁ santyakṣyate ) where after you are going to give up this

world.

Stanza 43

nāhaṁ tavāṅghri-kamalaṁkṣaṇārdham api keśava tyaktuṁ samutsahe nātha

sva-dhāma naya mām api 

( keśava  ) Hey Kesava! ( nātha ) My Lord! ( na ahaṁsamutsahe ) It is just impossible for me ( tyaktuṁ ) to remain

away ( tava aṅghri-kamalaṁ ) fromyour pious lotus feet ( kṣaṇārdham api ) even for half a second.

Please, therefore, ( mām api naya ) take me as well through ( sva-dhāma ) to your own abode.

Stanza 44

tava vikrīḍitaṁ kṛṣṇanṛṇāṁ parama-maṅgalam 

karṇa-pīyūṣam āsādyatyajanty anya-spṛhāṁ janāḥ

Stanza 45

śayyāsanāṭana-sthāna-snāna-krīḍāśanādiṣu 

kathaṁ tvāṁ priyam ātmānaṁvayaṁ bhaktās tyajema hi  

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( kṛṣṇa ) Hey Krishna! ( janāḥ ) Even very ordinary persons( anya-spṛhāṁ ) give up all their mundane desires ( āsādya ) once

they start enjoying ( parama-maṅgalam ) your extremely pious( tava vikrīḍitaṁ ) and wonderful pastimes ( karṇa-pīyūṣam )

which are like nectar to the ears ( nṛṇāṁ ) of the human beings.

( hi ) When that is the case with ordinary human beings, ( kathaṁ )how can ( vayaṁ bhaktāḥ ) devotees like us who are constantly at

your devotional service ( śayyāsanāṭana-sthāna-snāna-krīḍāśanādiṣu  ) by living through with you, by sleeping together,

sitting together, travelling together, staying at one place together, takingbath, rest and food together, ( tvāṁ tyajema ) give you up,( priyam

ātmānaṁ ) who is very endearing to us and who is our very soul?

Stanza 46

tvayopabhukta-srag-gandha-vāso-’laṅkāra-carcitāḥ ucchiṣṭa-bhojino dāsās

tava māyāṁ jayema hi 

( tvayopabhukta-srag-gandha-vāso-’laṅkāra-carcitāḥ ) Wehave eaten the same food which you have enjoyed; we have adorned

ourselves with the sandal, clothes, garlands etc. which you have used. (ucchiṣṭa-bhojinaḥ ) We have eaten the remnants of your food. (

dāsāḥ ) Since we are such devotees, ( jayema hi ) we are sure we willcross over ( tava māyāṁ ) your illusionary powers (Maya Shakti) (

hi ) definitely.

Note: Stanza 45 emphasizes the closeness of Uddhava to Sri Krishnafrom his childhood days. However, that criterion alone is not being citedby Uddhava for his claim as a very close devotee. Stanza 46 has to besupplemented with it by which as a devotee he has performed what hasbeen prescribed in the matter of devotional service. So selfless was hisdevotional service to Sri Krishna that it was unblemished, unselfish,unparallel, and under all circumstances supreme when considered fromthe point of view of a devotee. He was a friend, but simultaneously a

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great devotee. So, he is claiming his position as a devotee firstoverriding his friendship aspect leaving it to a second position. Uddhavais giving importance to the devotional service aspect which helps aperson to overcome the miseries of this world. Through these and thesubsequent stanzas Uddhava gives importance to the sincere devotionalservice which alone is capable of removing the ignorance from withinand showing the right path towards self realization.

Stanza 47

vāta-vasanā ya ṛṣayaḥśramaṇā ūrdhra-manthinaḥ brahmākhyaṁ dhāma te yānti

śāntāḥ sannyāsino ’malāḥ

( vāta-vasanāḥ ) Those who live by intake of air only as their food,( śramaṇāḥ ) those who pursue the path of self realization,

( ūrdhra-manthinaḥ ) those who have mastered absolute disciplineover their sensual feelings,

( sannyāsinaḥ ) those who taken to renouncement as their way of life,( śāntāḥ ) those who are in absolute peace with themselves,

( amalāḥ ) those who are absolutely free of all sins,( ṛṣayaḥ ) those who are great sages, ( yānti ) all of them attain

( brahmākhyaṁ ) the spiritual abode called Brahman( dhāma te ) which is your own abode.

Stanza 48

vayaṁ tv iha mahā-yoginbhramantaḥ karma-vartmasu 

tvad-vārtayā tariṣyāmastāvakair dustaraṁ tamaḥ

Stanza 49

smarantaḥ kīrtayantas tekṛtāni gaditāni ca 

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gaty-utsmitekṣaṇa-kṣveliyan nṛ-loka-viḍambanam

( mahā-yogin ) Hey, the greatest Yogi among all the yogis! ( vayaṁ )We are the people ( bhramantaḥ ) who circle around ( iha ) in this world

( karma-vartmasu ) with Karmic activities.

( tu ) In spite of this, ( tāvakaiḥ ) together with your devotees (smarantaḥ ) when we constantly remember ( kīrtayantaḥ ca) and sing (te kṛtāni ) your deeds and pastimes, ( gaditāni ) and your instructions on

righteous principles, ( nṛ-loka-viḍambanam ) which you havecarried out and conveyed by assuming the human body ( gaty-

utsmitekṣaṇa-kṣveli ) through your divine walking, smile, glances, andwords, ( tariṣyāmaḥ ) we are sure we shall overcome ( tamaḥ ) the

darkness of ignorance and thereby the illusions of this material world (dustaraṁ ) which is impossible to cross over by other people, (

tvad-vārtayā ) just by being together with the words connected withyourself.

Stanza 50

śrī-śuka uvācaevaṁ vijñāpito rājan

bhagavān devakī-sutaḥ ekāntinaṁ priyaṁ bhṛtyam

uddhavaṁ samabhāṣata

( śrī-śuka uvāca ) Sri Sukha Brahma Rishi said to king Pareekshit:

( rājan ) Hey king Pareekshit! ( devakī-sutaḥ bhagavān ) The son ofDevaki, Sri Krishna Bhagavan, ( evaṁ vijñāpito ) who was addressed like

this by Uddhava, ( ekāntinaṁ ) who was, throughout his life, totallydependent on Sri Krishna alone by his total surrender unto him, ( priyaṁ )and who was very endearing to Sri Krishna, ( bhṛtyam ) and who was his

devotee as well as his obedient servant, ( uddhavaṁ ) looked at Uddhava (samabhāṣata ) and started saying like this.

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---o0o---

This concludes chapter 6, volume 11 of Srimad Bhagavatam

Hari Om

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