श्रीमद्भागवत महापुराणम् एकादश: स्कन्ध: एकोनत्रिंश: अध्याय: उद्धव उवाच - Uddhava said - सुदुश्चरामिमां मन्ये योगचर्यामनात्मन: ।
यथाञ्ज्सा पुमान् सिध्येत् तन्मे ब्रूह्यञ्जसाच्युत ॥१॥
सुदुश्चराम्-इमाम् मन्ये very difficult this consider
योग-चर्याम्-अनात्मन: Yoga practice for the uncontrolled यथा-अञ्ज्सा पुमान् सिध्येत् so as easily a man may attain तत्-मे ब्रूहि-अञ्जसा-अच्युत that to me do say easily O Immortal Lord! O Immortal Lord! I consider the practice of this Yoga to be very difficult for the uncontrolled minded. So that a man may easily attain perfection, do tell me, that easy method.


प्रायश: पुण्डरीकाक्ष युञ्जन्तो योगिनो मन: ।
विषीदन्त्यसमाधानान्मनोनिग्रहकर्शिता: ॥२॥
प्रायश: पुण्डरीकाक्ष often, O Lotus-eyed Lord!
युञ्जन्त: योगिन: मन: applying, the Yogi, the mind, विषीदन्ति-असमाधानात्- are frustrated, by not getting to compose, मन:-निग्रह-कर्शिता: the mind, by the control effort getting tired O Lotus-eyed Lord! Often, a Yogi is frustrated, when, applying the mind to bring it under control and is unable to get it composed, and he gets tired by the effort of controlling it.


अथात आनन्ददुघं पदाम्बुजं हंसा: श्रयेरन्नरविन्दलोचन ।
सुखं नु विश्वेश्वर योगकर्मभिस्त्वन्माययामी विहता न मानिन: ॥३॥
अथ-अत: आनन्द-दुघम् then, therefore, bliss yielding
पद-अम्बुजम् हंसा: श्रयेरन्- feet lotus, men capable of distinguishing resorting अरविन्दलोचन O Lotus-eyed Lord! सुखम् नु विश्वेश्वर happily and definitely, O Lord of the universe! योग-कर्मभि:-त्वत्-मायया- by Yoga's practices, by Your Maayaa, अमी विहता: न मानिन: they hit, not the proud So then, therefore, O Lotus-eyed Lord! The men capable of distinguishing the substantial from the unsubstantial, happily and definitely, resort to Your bliss yielding lotus feet. Not so the men proud of their Yoga practices, hit by Your Maayaa.


किं चित्रमच्युत तवैतदशेषबन्धो दासेष्वनन्यशरणेषु यदात्मसात्त्वम् ।
योऽरोचयत् सह मृगै: स्वयमीश्वराणां श्रीमत्किरीटतटपीडितपादपीठ: ॥४॥
किम् चित्रम्-अच्युत तव-एतत्- what is surprising, O Immortal Lord! Your this,
अशेष-बन्धो-दासेषु-अनन्य-शरणेषु O! of all The Friend, in all subordinates, having no other resort, यत्-आत्मसात्-त्वम् that Self merging You, य:-अरोचयत् सह मृगै: Who enjoyed with monkeys, स्वयम्-ईश्वराणाम् श्रीमत्- by their own the gods prestigious किरीट-तट-पीडित-पाद-पीठ: diadem edges rubbed on (Your) foot stool O Immortal Lord! For You, The Friend of all! It is no wonder that, You should merge Your Self, with Your subordinates, and with all those who have no resort except You, Who delighted even with monkeys, and that the gods rub the edges of their prestigious diadems on Your foot stool.


तं त्वाखिलात्मदयितेश्वरमाश्रितानां सर्वार्थदं स्वकृतविद् विसृजेत् को नु ।
को वा भजेत् किमपि विस्मृतयेऽनु भूत्यै किं वा भवेन्न तव पादरजोजुषां न: ॥५॥
तम् तु-अखिल-आत्म-दयित- Him, indeed to all souls Dear,
ईश्वरम्-आश्रितानाम् सर्व-अर्थ-दम् The Ruler, to the shelter seeking all desires Giver, स्व-कृत-विद् विसृजेत् क: नु by Your Self done knowing, will ignore who indeed, क: वा भजेत् किम्-अपि who, or, will entertain, whatever, विस्मृतये-अनुभूत्यै किम् वा (conducive) in forgetting, the sense experiences, what or भवेत्-न तव पाद-रज:-जुषाम् न: is attained not, Your feet dust delighting in, us Indeed, who will ignore The Ruler and The Dear Friend of all souls, The all Giver to those who seek shelter in Him, and also, who will entertain the sense experiences which are conducive to forgetting Him, and also, what all is not attained by us who delight in the dust of Your feet?


नैवोपयन्त्यपचितिं कवयस्तवेश ब्रह्मायुषापि कृतमृद्धमुद: स्मरन्त: ।
योऽन्तर्बहिस्तनुभृतामशुभं विधुन्वन्नाचार्यचैत्यवपुषा स्वगतिं व्यनक्ति॥६॥
न-एव-उपयन्ति-अपचितिम् do not even repay obligations
कवय:-तव-ईश ब्रह्म-आयुषा-अपि the wise Your, O Lord! By Brahmaa's age also, कृतम्-ऋद्ध-मुद: स्मरन्त: bestowed benedictions delighted remembering, य:-अन्त:-बहि:-तनुभृताम्- Who, inside, outside of the embodied अशुभम् विधुन्वन्-आचार्य-च- the evils driving away, preceptor and एत्य-वपुषा गतिम् व्यनक्ति appearing, in form, True nature do reveal O Lord! Even with the age of Brahmaa, the wise cannot repay Your obligations, they can only be delighted by remembering the benedictions bestowed on them by You. You drive away the evils from the inside and the outside of the embodied beings, and appearing in the form of a preceptor, You do reveal Your true nature.


श्री शुक उवाच - Shree Shuka said - इत्युद्धवेनात्यनुरक्तचेतसा पृष्टो जगत्क्रीडनक: स्वशक्तिभि: ।
गृहीतमूर्तित्रय ईश्वरेश्वरो जगाद सप्रेममनोहरस्मित: ॥७॥
इति-उद्धवेन-अति-अनुरक्त-चेतसा this, by Uddhava, of most devoted minded,
पृष्ट: जगत्-क्रीडनक: asked, the world playing with, स्व-शक्तिभि: along with own potencies, गृहीत-मूर्ति-त्रय taking on the images three, ईश्वर-ईश्वर: जगाद of the gods, The Lord, said, सप्रेम-मनोहर-स्मित: lovingly, captivatingly smiling Thus, asked by the most devoted Uddhava, The Lord, Who plays with the universe along with His potencies, taking on the form of the three gods, The Lord of the gods, lovingly said, with a captivating smile.


श्री भगवान्-उवाच - The Lord said - हन्त ते कथयिष्यामि मम धर्मान् सुमङ्गलान् ।
याञ्छ्रद्धयाऽऽचरन् मर्त्यो मृत्युं जयति दुर्जयम् ॥८॥
हन्त ते कथयिष्यामि Hello! To you I will tell
मम धर्मान् सुमङ्गलान् My courses of righteousness, very beneficial, यान्-श्रद्धया-आचरन् which with reverence following, मर्त्य: मृत्युम् जयति दुर्जयम् mortal man death wins over, difficult to win Hello! I will tell you of My beneficial courses of conduct, which when followed with reverence, a mortal man may win over death which is very difficult to be won.


कुर्यात् सर्वाणि कर्माणि मदर्थं शनकै: स्मरन् ।
मय्यर्पितमनश्चित्तो मद्धर्मात्ममनोरति: ॥९॥
कुर्यात् सर्वाणि कर्माणि should do all activities
मत्-अर्थम् शनकै: स्मरन् for My sake, gradually, remembering, मयि-अर्पित-मन:-चित्त: to Me dedicated mind intellect मत्-धर्म-आत्म-मन:-रति: in My righteousness course heart mind delighting One should perform all duties for My sake while remembering Me gradually. With the mind and intellect dedicated to Me, the heart and mind should find delight in My course of righteousness.


देशान् पुण्यानाश्रयेत मद्भक्तै: साधुभि: श्रितान् ।
देवासुरमनुष्येषु मद्भक्ताचरितानि च ॥१०॥
देशान् पुण्यान्-आश्रयेत places holy should live in
मत्-भक्तै: साधुभि: श्रितान् by My devotees pious residing देव-असुर-मनुष्येषु among gods, Asuras, and men, मत्-भक्त-आचरितानि च My devotees' conduct and (follow) One should live in the places where My pious devotees reside, and among gods, Asuras and men, those who are devoted to Me, should follow their conduct.


पृथक् सत्रेण वा मह्यं पर्वयात्रामहोत्सवान् ।
कारयेद् गीतनृत्याद्यैर्महाराजविभूतिभि: ॥११॥
पृथक् सत्रेण वा मह्यम् individually or collectively, My
पर्व-यात्रा महा-उत्सवान् festival processions, great celebrations कारयेत् गीत-नृत्य-आद्यै:- get done, songs dances and others, महाराज-विभूतिभि: with monarchical grandness In My honour, on festivals and other occasions, one should, individually or collectively, get arranged processions and celebrations, with songs and dances, on grand monarchical scale.


मामेव सर्वभूतेषु बहिरन्तरपावृतम् ।
ईक्षेतात्मनि चात्मानं यथा खममलाशय: ॥१२॥
माम्-एव सर्व-भूतेषु Me alone, in all beings
बहि:-अन्त:-अपावृतम् outside and inside pervading, ईक्षेत-आत्मनि च-आत्मानम् observe, in the Self, and The Self यथा खम्-अमलाशय like the sky the pure minded With a pure mind, one must observe Me alone, pervading in the inside and outside of all the beings, and in the Self, and The Self like the sky.


इति सर्वाणि भूतानि मद्भावेन महाद्युते ।
सभाजयन् मन्यमानो ज्ञानं केवलमाश्रित: ॥१३॥
इति सर्वाणि भूतानि thus, all the beings
मत्-भावेन महाद्युते with My identity, O Highly radiating One! सभाजयन् मन्यमान: honouring, understanding to be, ज्ञानम् केवलम्-आश्रित: in True Knowledge established O Highly radiating One! Thus, established in True Knowledge, one should understand all beings to be identical with Me, and should honour them as such.


ब्राह्मणे पुल्कसे स्तेने ब्रह्मण्येऽर्के स्फुलिङ्गके ।
अक्रूरे क्रूरके चैव समदृक् पण्डितो मत: ॥१४॥
ब्राह्मणे पुल्कसे स्तेने in a Braahmana, in a low-born, in a thief,
ब्रह्मण्ये-अर्के स्फुलिङ्गके in a devotee, in the Sun in a spark अक्रूरे क्रूरके च-एव in a non-violent, in a cruel, and also समदृक् पण्डित: मत: equal visioned, Pundit is known to be One who has an equal vision in a Braahmana and a low-born, in a thief and a devotee, in the Sun and in a spark, in a non-violent and in a cruel person, also, he is known to be a Pundit.


नरेष्वभीक्ष्णं मद्भावं पुंसो भावयतोऽचिरात् ।
स्पर्धासूयातिरस्कारा: साहङ्कारा वियन्ति हि ॥१५॥
नरेषु-अभीक्ष्णम् मत्-भावम् in people, constantly, My state
पुंस: भावयत:-अचिरात् of a man thinking, without long, स्पर्धा-असूया-तिरस्कारा: jealousy, fault-finding, despising, स-अहङ्कारा: वियन्ति हि along with self conceit, disappear, indeed A man who constantly thinks of My state in the people, the evils, such as, jealousy, fault-finding, despising, along with self conceit, without long disappear, indeed.


विसृज्य स्मयमानान् स्वान् दृशं ब्रीडां च दैहिकीम् ।
प्रणमेद् दण्डवद् भूमावाश्वचाण्डालगोखरम् ॥१६॥
विसृज्य स्मयमानान् स्वान् ignoring the jeering, oneself,
दृशम् ब्रीडाम् च दैहिकीम् idea of shame, and of own body, (giving up) प्रणमेत् दण्ड-वत् भूमौ- should bow staff like on the ground, आश्व-चाण्डाल-गो-खरम् dog, low-born, cow and donkey One should ignore being laughed at, and also give up the consciousness of own body and shame, and bow by lying flat like a staff on the ground, to the dog, the low-born, the cow and the donkey.


यावत् सर्वेषु भूतेषु मद्भावो नोपजायते ।
तावदेवमुपासीत वाङ्मन:कायवृत्तिभि: ॥१७॥
यावत् सर्वेषु भूतेषु until in all beings
मत्-भाव: न-उपजायते My state is not generated, तावत्-एवम्-उपासीत till then, in this manner should worship Me, वाक्-मन:-काय-वृत्तिभि: with speech, mind, body agencies Until, such feeling of identity with Me is not generated, till then, a person should worship Me in this manner, with the agencies of speech, mind and body.


सर्वं ब्रह्मात्मकं तस्य विद्ययाऽऽत्ममनीषया ।
परिपश्यन्नुपरमेत् सर्वतो मुक्तसंशय: ॥१८॥
सर्वम् ब्रह्म-आत्मकम् तस्य every thing Brahma encompassing, his,
विद्यया-आत्म-मनीषया by the knowledge of Self realization, परिपश्यन्-उपरमेत् observing, should withdraw सर्वत: मुक्त-संशय: from all, freed of all doubts The one, observing by his knowledge of Brahma encompassing everything, and Self realization, should withdraw from every activity, freed of all doubts.


अयं हि सर्वकल्पानां सध्रीचीनो मतो मम ।
मद्भाव: सर्वभूतेषु मनोवाक्कायवृत्तिभि: ॥१९॥
अयम् हि सर्व-कल्पानाम् this itself, of all the disciplines,
सध्रीचीन: मत: मम the best, by opinion Mine मत्-भाव: सर्व-भूतेषु with Me identifying, of all beings, मन:-वाक्-काय-वृत्तिभि: by mind speech body agencies In My opinion, this itself is the best of all the disciplines, that of identifying all beings with Me, by the agencies of mind, speech and body.


न ह्यङ्गोपक्रमे ध्वंसो मद्धर्मस्योद्धवाण्वपि ।
मया व्यवसित: सम्यङ्निर्गुणत्वादनाशिष: ॥२०॥
न हि-अङ्ग-उपक्रमे ध्वंस: not indeed, O Dear! On embarking, shatters,
मत्-धर्मस्य-उद्धव-अणु-अपि of My principle's, O Uddhava! Minutest even, मया व्यवसित: सम्यक्- by Me laid down well, निर्गुणत्वात्-अनाशिष: because of without Gunas, without cravings O Dear Uddhava! Indeed, on embarking on the principles of worship given by Me, there is no fear, in any way, of its being shattered. As it is laid down by Me, and it is without Gunas and entails no cravings.


यो यो मयि परे धर्म: कल्प्यते निष्फलाय चेत् ।
तदायासो निरर्थ: स्याद् भयादेरिव सत्तम ॥२१॥
य: य: मयि परे धर्म: whatever to Me Supreme, righteousness
कल्प्यते निष्फलाय चेत् effort is done fruitless, may be, तत्-आयास: निरर्थ: स्यात् that effort meaningless will be भय-आदे:-इव सत्तम of fear (or fleeing etc.,) like, O Exalted One O Exalted One! Whatever efforts, though fruitless, and meaningless, done at the time of fear or fleeing, etc., that too dedicated to Me, The Supreme, become righteous.


एषा बुद्धिमतां बुद्धिर्मनीषा च मनीषिणाम् ।
यत् सत्यमनृतेनेह मर्त्येनाप्नोति मामृतम् ॥२२॥
एषा बुद्धिमताम् बुद्धि:- this is of the wise the wisdom
मनीषा च मनीषिणाम् cleverness of the clever, यत् सत्यम्-अनृतेन-इह that, The Truth, by the false, here, मर्त्येन-आप्नोति माम्-ऋतम् mortal, attains Me The Truth In this is the wisdom of the wise and the cleverness of the clever, that, here, by the false and mortal objects, attains the True substance, Me, The Truth.


एष तेऽभिहित: कृत्स्नो ब्रह्मवादस्य सङ्ग्रह: ।
समासव्यासविधिना देवानामपि दुर्गम: ॥२३॥
एष: ते-अभिहित: कृत्स्न: this, to you is explained, in full
ब्रह्मवादस्य सङ्ग्रह: of The Brahman Knowledge, entire समास-व्यास-विधिना in short and detailed methods, देवानाम्-अपि दुर्गम: to the gods even difficult to achieve This, entire Knowledge of Brahman, is explained to you in full, by the short and detailed methods, which is difficult even for the gods to achieve.


अभीक्ष्णशस्ते गदितं ज्ञानं विस्पष्टयुक्तिमत् ।
एतद् विज्ञाय मुच्येत पुरुषो नष्टसंशय: ॥२४॥
अभीक्ष्णश:-ते गदितम् ज्ञानम् many times, to you has been told Knowledge
विस्पष्ट-युक्तिमत् clearly and with reasoning, एतत् विज्ञाय मुच्येत this understanding, is liberated पुरुष: नष्ट-संशय: a man with dispelled doubts This Knowledge has been told to you many times, clearly and with reasoning. Understanding it, a man is liberated with all his doubts dispelled.


सुविविक्तं तव प्रश्नं मयैतदपि धारयेत् ।
सनातनं ब्रह्मगुह्यं परं ब्रह्माधिगच्छति ॥२५॥
सुविविक्तम् तव प्रश्नम् well reasoned, your question,
मया-एतत्-अपि धारयेत् by Me this and, adorns, सनातनम् ब्रह्म-गुह्यम् the everlasting Brahman discreet परम् ब्रह्म-अधिगच्छति Supreme, Brahman attains This, well reasoned question of yours, and this explanation given by Me, of the everlasting discreet Brahman, whoever adorns, will attain The Supreme Brahman.


य एतन्मम भक्तेषु सम्प्रदद्यात् सुपुष्कलम् ।
तस्याहं ब्रह्मदायस्य ददाम्यात्मानमात्मना ॥२६॥
य: एतत्-मम भक्तेषु who this to My devotees
सम्प्रदद्यात् सुपुष्कलम् imparts extensively तस्य-अहम् ब्रह्मदायस्य to him I, to Brahman knowledge giver ददामि-आत्मानम्-आत्मना will give My Self voluntarily Who ever imparts, extensively, this knowledge of Brahman to My devotees, to that giver I will voluntarily give My own Self.


य एतत् समधीयीत पवित्रं परमं शुचि ।
स पूयेताहरहर्मां ज्ञानदीपेन दर्शयन् ॥२७॥
य: एतत् समधीयीत whoever this learns well
पवित्रम् परमम् शुचि sacred, highly purifying, स: पूयेत-अह:-अह:- he is sanctified day by day माम् ज्ञान-दीपेन दर्शयन् by My knowledge light spreading Who ever learns well, this sacred and highly purifying teaching, he is sanctified day by day, by spreading the light of My knowledge.


य एतच्छ्रद्धया नित्यमव्यग्र: शृणुयान्नर: ।
मयि भक्तिं परां कुर्वन् कर्मभिर्न स बध्यते ॥२८॥
य: एतत्-श्रद्धया नित्यम्- who ever this with reverence, every day,
अव्यग्र: शृणुयात्-नर: attentively, listens, man मयि भक्तिम् पराम् कुर्वन् in Me devotion Supreme doing कर्मभि:-न स: बध्यते by actions not he is bound Which ever man, attentively and with reverence listens to this, every day, he in effect is practicing devotion to Me, and is not bound by actions.


अप्युद्धव त्वया ब्रह्म सखे समवधारितम् ।
अपि ते विगतो मोह: शोकश्चासौ मनोभव: ॥२९॥
अपि-उद्धव त्वया ब्रह्म is it, O Uddhava! By you Brahma
सखे सम्-अवधारितम् O Friend! Well conceived अपि ते विगत: मोह: is your dispelled infatuation शोक:-च-असौ मनोभव: grief and this mind born O Friend Uddhava! Is it that you have well conceived the true nature of Brahman? Is your mind born infatuation and grief dispelled?


नैतत्त्वया दाम्भिकाय नास्तिकाय शठाय च ।
अशुश्रुषोरभक्ताय दुर्विनीताय दीयताम् ॥३०॥
न-एतत्-त्वया दाम्भिकाय not this by you, to a hypocrite,
नास्तिकाय शठाय च to a non-believer, cheat, and अशुश्रुषो:-अभक्ताय non-reverent listener, not a devotee, दुर्विनीताय दीयताम् not humble person, be imparted This knowledge may not be imparted by you to a hypocrite, a non-believer, a cheat, and a non-reverent listener, one who is not a devotee, and to a person who is not humble.


एतैर्दोषैर्विहीनाय ब्रह्मण्याय प्रियाय च ।
साधवे शुचये ब्रूयाद् भक्ति: स्याच्छूद्रयोषिताम् ॥३१॥
एतै:-दोषै:-विहीनाय to, these faults devoid of,
ब्रह्मण्याय प्रियाय च devotee of Braahmanas, a dear one, साधवे शुचये ब्रूयात् pious person, holy man, may tell, भक्ति: स्यात्-शूद्र-योषिताम् and if devotion is in a Shoodra and women To people, devoid of these faults, to the devotees of Braahmanas, to a dear one, to a pious and holy person, and to a Shoodra or even a woman, if they have devotion, you may tell about this teaching.


नैतद् विज्ञाय जिज्ञासोर्ज्ञातव्यमवशिष्यते ।
पीत्वा पीयूषममृतं पातव्यं नावशिष्यते ॥३२॥
न-एतत् विज्ञाय जिज्ञासो:- not, this, having known, for the inquisitive,
ज्ञातव्यम्-अवशिष्यते to be known, remains, पीत्वा पीयूषम्-अमृतम् having drunk, nectar immortalizing, पातव्यम् न-अवशिष्यते worth drinking does not remain Having known this knowledge, nothing remains to be known, for the seeker of knowledge, just like, having drunk the immortalizing nectar, nothing worth drinking remains.


ज्ञाने कर्मणि योगे च वार्तायां दण्डधारणे ।
यावानर्थो नृणां तात तावांस्तेऽहं चतुर्विध: ॥३३॥
ज्ञाने कर्मणि योगे च in Knowledge, Karma, Yoga, and
वार्तायाम् दण्डधारणे agriculture, sceptre wielding, यावान्-अर्थ: नृणाम् तात as many means of men, O Dear! तावान्-ते-अहम् चतु:-विध: those many, to you, I am, of four types O Dear! Whatever is achieved by people by pursuing of Knowledge, performing of Karmas, practicing Yoga, and attending to agriculture and wielding the sceptre, and all the four objects of human pursuits, I cover all, for devotees like you.


मर्त्यो यदा त्यक्तसमस्तकर्मा निवेदितात्मा विचिकीर्षितो मे ।
तदामृतत्वं प्रतिपद्यमानो मयाऽऽत्मभूयाय च कल्पते वै ॥३४॥
मर्त्य: यदा त्यक्त-समस्त-कर्मा a mortal, when relinquishing all duties,
निवेदित-आत्मा विचिकीर्षित: मे dedicates himself, dear to Me, तदा-अमृतत्वम् प्रतिपद्यमान: then, immortality, attaining, मया-आत्म-भूयाय च कल्पते वै by Me, Self identification and is chosen indeed When, a mortal relinquishes all his duties, and dedicates himself to Me, he is then dear to Me, and attaining immortality, he is chosen by Me for being indentified with Me.


श्री शुक उवाच - Shree Shuka said - स एवमादर्शितयोगमार्गस्तदोत्तमश्लोकवचो निशम्य ।
बद्धाञ्जलि: प्रीत्युपरुद्धकण्ठो न किञ्चिदूचेऽश्रुपरिप्लुताक्ष: ॥३५॥
स: एवम्-आदर्शित-योग-मार्ग:- he thus, instructed on Yoga path
तदा-उत्तम-श्लोक-वच: निशम्य then, of the highly Renowned's words hearing बद्ध-अञ्जलि: प्रीति-उपरुद्ध-कण्ठ: joined palms, with love choked throat, न किञ्चित्-ऊचे-अश्रु-परिप्लुत-अक्ष: not anything said, tears flowing eyed He, thus instructed in the path of Yoga, and having heard the words of the highly renowned Lord, was overcome by emotions. He stood with his palms joined, throat choked with love, tears flowing through the eyes, and said nothing.


विष्टभ्य चित्तं प्रणयावघूर्णं धैर्येण राजन् बहुमन्यमान: ।
कृताञ्जलि: प्राह यदुप्रवीरं शीर्ष्णा स्पृशंस्तच्चरणारविन्दम् ॥३६॥
विष्टभ्य-चित्तम् प्रणय-अवघूर्णम् controlling the mind, by affection agitated,
धैर्येण राजन् बहु मन्यमान: with patience, O King! much blessed feeling कृता-अञ्जलि: प्राह यदु-प्रवीरम् with joined palms, said to Yadu's great hero शीर्ष्णा स्पृशन्-तत्-चरण-अरविन्दम् with head touching His feet lotus O King! He, who was feeling much blessed, controlled his mind with patience, which was agitated by the affection, joined his palms and touching with his head the lotus feet of the great hero of the Yadus', said to Him,…..


उद्धव उवाच - Uddhava said - विद्रावितो मोहमहान्धकारो य आश्रितो मे तव सन्निधानात् ।
विभावसो: किं नु समीपगस्य शीतं तमो भी: प्रभवन्त्यजाद्य ॥३७॥
विद्रावित: मोह-महा-अन्धकार: melted infatuation's great darkness
य: आश्रित: मे which was sheltered by me, तव सन्निधानात् by Your proximity विभावसो: किम् नु of the fire how indeed समीपगस्य शीतम् तम: भी: near by cold darkness fear प्रभवन्ति-अज-आद्य become of Brahmaa and others The great darkness caused by infatuation, which I sheltered, has melted away by Your proximity. O Creator! Of even Brahmaa and others, how can the fear of cold and darkness trouble a person, being near to the fire.


प्रत्यर्पितो मे भवतानुकम्पिना भृत्याय विज्ञानमय: प्रदीप: ।
हित्वा कृतज्ञस्तव पादमूलं कोऽन्यत् समीयाच्छरणं त्वदीयम् ॥३८॥
प्रत्यर्पित: मे restored to me,
भवता-अनुकम्पिना by You The Compassionate, भृत्याय विज्ञान-मय: प्रदीप: to servant, wisdom containing lamp हित्वा कृतज्ञ:-तव पाद-मूलम् leaving, a grateful, Your feet soles, क:-अन्यत् समीयात्- who, another will approach शरणम् त्वत्-ईयम् a shelter, Your this Compassionate that You are, You have restored the lamp of wisdom to me, your servant. Which grateful man, leaving Your this feet soles' shelter, will approach another?


वृक्णश्च मे सुदृढ: स्नेहपाशो दाशार्हवृष्ण्यन्धक सात्वतेषु ।
प्रसारित: सृष्टिविवृद्धये त्वया स्वमायया ह्यात्मसुबोधहेतिना ॥३९॥
वृक्ण:-च मे cut away and my
सुदृढ: स्नेह-पाश: strong affection snare दाशार्ह-वृष्णि-अन्धक सात्वतेषु with Daashaarha, Vrishnee, Andhaka, Saatvata प्रसारित: सृष्टि-विवृद्धये spread for the creation's propagation, त्वया स्व-मायया by You, by Your Maayaa हि-आत्म-सुबोध-हेतिना indeed by Self Realization weapon The very strong snare of my affection for Daashaarha, Vrishnee, Andhaka, Saatvata, which was spread by You, by Your Maayaa, for the propagation of creation, that was cut away by You, with the weapon of Self-Realization.


नमोऽस्तु ते महायोगिन् प्रपन्नमनुशाधि माम् ।
यथा त्वच्चरणाम्भोजे रति: स्यादनपायिनी ॥४०॥
नम:-अस्तु ते महा-योगिन् salutation be to You, O Great Yogi!
प्रपन्नम्-अनुशाधि माम् shelter seeking, me instruct, यथा त्वत्-चरण-अम्भोजे so that in Your feet lotus रति: स्यात्-अनपायिनी love may be unceasing O Great Yogi! May my salutations be to You. Do instruct me, who is seeking Your shelter, so that I may have unceasing love for Your lotus feet.


श्री भगवान्-उवाच - The Lord said - गच्छोद्धव मयाऽऽदिष्टो बदर्याख्यं ममाश्रमम् ।
तत्र मत्पादतीर्थोदे स्नानोपस्पर्शनै: शुचि: ॥४१॥
गच्छ-उद्धव मया-आदिष्ट: go, O Uddhava! Directed by Me,
बदरि-आख्यम् मम-आश्रमम् to Badri named My hermitage तत्र मत्-पाद-तीर्थ-उदे there, in, My feet sanctified water स्नान-उपस्पर्शनै: शुचि: bathing and drinking the pure, O Uddhava! As directed by Me, go to My hermitage named Badrikaashrama. There, bathing in, and drinking the pure water sanctified by My feet,…


ईक्षयालकनन्दया विधूताशेषकल्मष: ।
वसानो वल्कलान्यङ्ग वन्यभुक् सुखनि:स्पृह: ॥४२॥
ईक्षया-अलक-नन्दया by the sight of Alakanandaa
विधूत-अशेष कल्मष: washed off of entire impurities वसान: वल्कलानि-अङ्ग wearing bark of trees, O Dear! वन्य-भुक् सुख-नि:स्पृह: forest's edibles eating, of pleasures non-hankering O Dear! By the sight of Alakanandaa, you will be washed off of all impurities. Live there, wearing the bark of trees, eating the fruits of the forest and not hankering for any pleasures.


तितिक्षुर्द्वन्दमात्राणां सुशील: संयतेन्द्रिय: ।
शान्त: समाहितधिया ज्ञानविज्ञानसंयुत: ॥४३॥
तितिक्षु:-द्वन्द्व-मात्राणाम् enduring the pairs' opposites,
सुशील: संयत-इन्द्रिय: amiable, controlled of senses, शान्त: समाहित-धिया calm, collected minded, ज्ञान-विज्ञान-संयुत: knowledge and wisdom endowed with Enduring the pairs' opposites, like heat and cold, amiable, controlled of senses, calm, collected minded, endowed with Knowledge of realization and wisdom,….


मत्तोऽनुशिक्षितं यत्ते विविक्तमनुभावयन् ।
मय्यावेशितवाक्चित्तो मद्धर्मनिरतो भव ।
अतिव्रज्य गतीस्तिस्रो मामेष्यसि तत: परम् ॥४४॥
मत्त:-अनुशिक्षितम् यत्-ते from Me well learned that by you,
विविक्तम्-अनुभावयन् in solitude, revising, मयि-आवेशित-वाक्-चित्त: in Me centred speech and mind, मत्-धर्म-निरत: भव in My duties engaged be अतिव्रज्य गती:-तिस्र: transcending the courses three, माम्-एष्यसि तत: परम् Me will come to, from that, The Supreme All that, which you have well learned from Me, revise that in solitude, with your speech and mind centered in Me, be engaged in My duties, then, transcending the three courses of birth, you will come to Me, The Supreme.


श्री शुक उवाच - Shree Shuka said - स एवमुक्तो हरिमेधसोद्धव: प्रदक्षिणं तं परिसृत्य पादयो: ।
शिरो निधायाश्रुकलाभिरार्द्रधीर्न्यषिञ्चदद्वन्द्वपरोऽप्यपक्रमे ॥४५॥
स: एवम्-उक्त: हरि-मेधसा- he, thus told by Shree Hari, The cutter of birth and death,
उद्धव: प्रदक्षिणम् Uddhava peri-ambulating तम् परिसृत्य पादयो: Him approaching, in the feet शिर: निधाय-अश्रु-कलाभि:- head placed, with tears आर्द्र-धी:-न्यषिञ्चत्- moistened hearted, bathed, अद्वन्द्व-पर:-अपि-अपक्रमे of dualities beyond, though, on embarking Thus instructed by The transcendence granting Shree Hari, Uddhava, as he departed, peri-ambulated Him, and approaching Him placed his head on His feet, and bathed them with tears flowing and his heart moistened, even though he was beyond dualities.


सुदुस्त्यजस्नेहवियोगकातरो न शक्नुवंस्तं परिहातुमातुर: ।
कृच्छ्रं ययौ भूर्धनि भर्तृपादुके बिभ्रन्नमस्कृत्य ययौ पुन: पुन: ॥४६॥
सुदुस्त्यज-स्नेह- difficult to leave, the love,
वियोग-कातर- न शक्नुवन्- of separation afraid, was not able तम् परिहातुम्-आतुर: to Him leave, in agony कृच्छ्रम् ययौ भूर्धनि with unease went, on head भर्तृ-पादुके बिभ्रत्- The Master's sandals bearing, नमस्कृत्य ययौ पुन: पुन: bowing, went again and again Afraid of separation, he was not able to leave His love which indeed is difficult to leave, in agony and with unease, he, bearing on his head, the wooden sandals of His Master, bowing again and again, went away.


ततस्तमन्तर्हृदि संनिवेश्य गतो महाभागवतो विशालाम् ।
यथोपदिष्टां जगदेकबन्धुना तप: समास्थाय हरेरगाद् गतिम् ॥४७॥
तत:-तम्-अन्त:-हृदि संनिवेश्य then, Him in the heart firmly installing,
गत: महा-भागवत: went the great devotee, विशालाम् यथा-उपदिष्टाम् to Badrikaashrama, as directed जगत्-एक-बन्धुना by The World's One Friend तप: समास्थाय in austerities established, हरे:-अगात् गतिम् of Shree Hari attained the state The great devotee, Uddhava, firmly installed Him deep in his heart, and as directed by The One Friend of the World, went to Badrikaashrama, established in austerities, attained Shree Hari's state.


य एतदानन्दसमुद्रसम्भृतं ज्ञानामृतं भागवताय भाषितम् ।
कृष्णेन योगेश्वरसेविताङ्घ्रिणा सच्छ्रद्धयाऽऽसेव्य जगद् विमुच्यते ॥४८॥
य: एतत्-आनन्द-समुद्र- whoever, this, from bliss ocean
सम्भृतम् ज्ञान-अमृतम् brought out, Knowledge nectar, भागवताय भाषितम् to the devotee told, कृष्णेन योगेश्वर सेवित- by Krishna, The Yoga Master, (Whose are) served अङ्घ्रिणा सत्-श्रद्धया-आसेव्य feet, with true reverence drinking जगत् विमुच्यते the universe is rid of This nectar of Knowledge, brought out of the ocean of bliss, and told to the great devotee Uddhava, by Lord Krishna, The Yoga Master, Whose feet are ever served, whoever drinks with true reverence, is rid of the universe.


भवभयमपहन्तुं ज्ञानविज्ञानसारं निगमकृदुपजह्रे भृङ्गवद् वेदसारम् ।
अमृतमुदधितश्चापाययद् भृत्यवर्गान् पुरुषमृषभमाद्यं कृष्णसंज्ञं नतोऽस्मि ॥४९॥
भव-भयम्-अपहन्तुम् of the mundane world the fear to abate,
ज्ञान-विज्ञान-सारम् Knowledge Realization extract निगम-कृत्-उपजह्रे The Vedas' Author, took out भृङ्ग-वत् वेद-सारम् bumble bee like, of the Vedas' the core अमृतम्-उदधित:-च-अपाययत् from the nectar ocean and made to drink भृत्य-वर्गान् पुरुषम्-ऋषभम्-आद्यम् subordinate people, The Supreme Purush Primary कृष्ण-संज्ञम् नत:-अस्मि Krishna named, bow do I I bow to The Supreme Primary Purush, The Author of the Vedas, Who, named as Krishna, to abate the fear of the mundane world, like a bumble bee, extracted the core of the Vedas, in the form of The Supreme Knowledge of Self Realization, and made his subordinate people drink the nectar of the ocean of bliss.


इति श्रीमद्भागवते महापुराणे पार्महंस्यां संहितायां एकादश स्कन्धे एकोनविंश: अध्याय: ॥२९॥
Thus ends the twenty-ninth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.