श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: अथ चतुर्थ: अध्याय: उद्धव उवाच - Uddhava said - अथ ते तदनुज्ञाता भुक्त्वा पीत्वा च वारुणीम् ।
तया विभ्रंशितज्ञाना दुरुक्तैर्मर्म पस्पृशु: ॥१॥
अथ ते तत्-अनुज्ञाता: then they, by them (the Braahmanas) permitted
भुक्त्वापीत्वा च वारुणीम् having eaten, and (having) drunk the wine तया विभ्रंशित-ज्ञाना: by it having lost (their) minds दुरुक्तै:-मर्म पस्पृशु: by abuses, hearts (of each other) hurt Then, by the permission of the Braahmanas, they ate and drank the wine. They got intoxicated by the wine and having lost their minds abused and hurt each other.


तेषां मैरेयदोषेण विषमीकृतचेतसाम् ।
निम्लोचति रवावासीद्वेणूनामिव मर्दनम् ॥२॥
तेषाम् मैरेय-दोषेण among them, by the wine's adverse effect
विषमीकृत-चेतसाम् (with) perverted intellects निम्लोचति रवौ- (by the time of) setting of the Sun आसीत्-वेणूनाम्-इव there was bamboos' like मर्दनम् strife (killing) By the adverse effect of the wine their intellects were perverted, and by the time of the sun setting, they began to fight and kill each other, just as the bamboos rub each other and burn themselves.


भगवान् स्वात्ममायाया गतिं तामवलोक्य स: ।
सरस्वतीमुपस्पृश्य वृक्षमूलमुपाविशत् ॥३॥
भगवान् स्व-आत्म-मायाया: The Lord, by His own Maayaa
गतिम् ताम्-अवलोक्य movements them watching स: सरस्वतीम्-उपस्पृश्य He, Sarasvati (river's water), sipping वृक्ष-मूलम्-उपाविशत् in the tree's roots, came and sat The Lord saw the ways of His own Maayaa. Then, He sipped the water from the river Saraswati, and came and sat down at the foot of a tree.


अहं चोक्तो भगवता प्रपन्नार्तिहरेण् ह ।
बदरीं त्वं प्रयाहीति स्वकुलं संजिहीर्षुणा ॥४॥
अहम् च-उक्त: भगवता I and was told, by The Lord
प्रपन्न-आर्ति-हरेण ह of the shelter seeking, agonies reliever, indeed बदरीम् त्वम् प्रयाहि-इति 'to Badrika (vana), you proceed', thus स्व-कुलम् संजिहीर्षुणा own race, wanting to exterminate I was told by The Lord, Who relieves the agonies of those who seek His shelter, to proceed to Badrivana, as He was intending to exterminate His own race.


अथापि तदभिप्रेतं जानन्नहमरिन्दम ।
पृष्ठतोऽन्वगमं भर्तु: पादविश्लेषणाक्षम: ॥५॥
अथ-अपि then also
तत्-अभिप्रेतम् जानन्- His intentions knowing अहम्-अरिन्दम I, O vanquisher of foes! पृष्ठत:-अन्वगमम् at (his) back, followed भर्तु: पाद-विश्लेषण-अक्षम: master's feet to give up unable Although, I knew the intentions of the Lord, I went behind Him. I was not able to bear the seperation of my Master's feet.


अद्राक्षमेकमासीनं विचिन्वन्दयितं पतिम् ।
श्रीनिकेतं सरस्वत्यां कृतकेतमकेतनम् ॥६॥
अद्राक्षम्-एकम्-आसीनम् saw, alone seated
विचिन्वन्-दयितम् पतिम् looking for, beloved Master श्रीनिकेतम् सरस्वत्याम् The Abode of splendour, (near) Saraswati कृत-केतम्-अकेतनम् taking support, The Shelter less One Looking for my beloved master, the Abode of splendour, I saw Him seated all alone, on the banks of Sarasvati, taking support of a tree, though He is shelterless.


श्यामावदातं विरजं प्रशान्तारुणलोचनम् ।
दोर्भिश्चतुर्भिर्विदितं पीतकौशाम्बरेण च ॥७॥
श्याम-अवदातम् विरजम् dark, pure, non-Raajasika
प्रशान्त-अरुण-लोचनम् peaceful red eyes दोर्भि:-चतुर्भि:- arms four विदितम् distinguished पीत-कौश-अम्बरेण च (by) yellow silk clothes and He, The Lord, had a dark pure non-Raajasic form, His eyes were red yet peaceful, He was easily distinguished by His yellow silk cloathings.


वाम ऊरावधिश्रित्य दक्षिणाङ्घ्रिसरोरुहम् ।
अपाश्रितार्भकाश्वत्थमकृशं त्यक्तपिप्पलम् ॥८॥
वाम ऊरौ अधिश्रित्य on the left thigh placed
दक्षिण-अङ्घ्रि-सरोरुहम् right foot lotus अपाश्रित-अर्भक-अश्वत्थम्- reclining on a young Ashvattha (tree) अकृशम् त्यक्त-पिप्पलम् unfazed, given up all pleasures He was reclining against a young Ashvattha tree, with His right foot lotus placed on His left thigh. Though He had given up pleasures, He was unfazed, and full of joy.


तस्मिन्महाभागवतो द्वैपायनसुहृत्सख: ।
लोकाननुचरन् सिद्ध आससाद यदृच्छया ॥९॥
तस्मिन्-महा-भागवत: at that time, the great devotee
द्वैपायन सुहृत्-सख: of Dwaipaayana (Vyaasa), co-student and friend लोकान्-अनुचरन् the worlds roaming सिद्ध: आससाद the enlightened (sage, Maitreya) came यदृच्छया by chance At that time, by chance, the great devotee and Ved Vyaasa's co-student and friend, the enlightened sage Maitreya happened to come, having roamed the worlds.


तस्यानुरक्तस्य मुनेर्मुकुन्द: प्रमोदभावानतकन्धरस्य ।
आशृण्वतो मामनुरागहाससमीक्षया विश्रमयन्नुवाच ॥१०॥
तस्य-अनुरक्तस्य मुने:- his devoted, sage's Maitreya's,
मुकुन्द: प्रमोद-भाव- Lord Mukunda happy and loving आनत-कन्धरस्य आशृण्वत: bent shoulders, in hearing माम्-अनुराग-हास- to me, with love, smile and समीक्षया विश्रमयन्-उवाच glances, endearing said The devoted saint's shoulders were bent with love and happiness. In his hearing only, Lord Mukunda said to me, with His endearing loving and smiling glances.


वेदाहमन्तर्मनसीप्सितं ते ददामि यत्तद्दुरवापमन्यै: ।
सत्त्रे पुरा विश्वसृजां वसूनां मत्सिद्धिकामेन वसो त्वयेष्ट: ॥११॥
वेद-अहम्-अन्तर्मनसि- know I, in your inner heart
ईप्सितम् ते utmost desire your ददामि यत्-तत्- will give that which दुरवापम्-अन्यै: unattainable by others सत्त्रे पुरा in the sacrifices, (in) previous (incarnation) विश्वसृजाम् वसूनाम् of the Prajaapatis and the Vasus मत्-सिद्धि-कामेन for my attaining wish वसो त्वया-इष्ट: (as a) Vasu by you (I was) worshipped The dweller of your inner heart, I, know your utmost desire. I will confer on you that which is unattainable by others. In your previous incarnation, you were a Vasu, and in the sacrifices performed by the Prajaapatis and the Vasus, you had worshipped Me with the only intention to attain Me.


स एष साधो चरमो भवानामासादितस्ते मदनुग्रहो यत् ।
यन्मां नृलोकान् रह उत्सृजन्तं दिष्ट्या ददृश्वान् विशदानुवृत्त्या ॥१२॥
स: एष: साधो that this, O saintly one!
चरम: भवानाम्- the last of yours आसादित:-ते have come to you मत्-अनुग्रह: यत् my grace because यत्-माम् नृलोकान् that Me, the mortal worlds, रह: उत्सृजन्तम् in seclusion renouncing दिष्ट्या ददृश्वान् by good fortune have seen विशद-अनुवृत्त्या by great devotion O Saintly Uddhava! You have come to this last incarnation of yours, by my grace. It is very fortunate that you have seen Me in this secluded place, when I am renouncing this mortal world. It is because of your great devotion to Me.


पुरामया प्रोक्तमजाय नाभ्ये पद्मे निषण्णाय ममादिसर्गे ।
ज्ञानं परं मन्महिमावभासं यत्सूरयो भागवतं वदन्ति ॥१३॥
पुरा-मया प्रोक्तम्-अजाय formerly by Me, was told to Brahmaa
नाभ्ये पद्मे निषण्णाय in the navel lotus seated मम-आदि-सर्गे ज्ञानम् in My the first creation, wisdom परम् मत्-महिमन्- supreme of My glory अवभासम् यत्-सूरय: revealing which the sages भागवतम् वदन्ति "Bhaagavatam" call That supreme wisdom, which reveals My glory, which I had imparted to Brahmaa, who was seated on my navel lotus, in My very first creation, the Padma-Kalpa, and which the sages call as 'Bhaagavatam', that I will impart to you.


इत्यादृतोक्त: परमस्य पुंस; प्रतिक्षणानुग्रहभाजनोऽहम् ।
स्नेहोत्थरोमा स्खलिताक्षरस्तं मुञ्चञ्छुच: प्राञ्जलिराबभाषे ॥१४॥
इति-आदृत-उक्त: thus, politely addressed
परमस्य पुंस: by the Primal Person प्रतिक्षण-अनुग्रह-भाजन:- constant favour recipient अहम् स्नेह-उत्थ-रोमा I, by affection rising hair (of the body) स्खलित-अक्षर:- (in) faltering words तम् मुञ्चन्-शुच: to Him, with flowing tears प्राञ्जलि:-आबभाषे folding hands, answered Thus, politely addressed by the Primal Person, I, the recipient of His constant favour, answered to Him. As I did so, hair rose on my body, due to affection, tears flowed from my eyes and my speech faltered.


कोन्वीश ते पादसरोजभाजां सुदुर्लभोऽर्थेषु चतुर्ष्वपीह ।
तथापि नाहं प्रवृणोमि भूमन् भवत्पदाम्भोजनिषेवणोत्सुक: ॥१५॥
क:-नु-ईश ते which, indeed, O Lord!
पाद-सरोज-भाजाम् to your feet lotus devoted सुदुर्लभ:-अर्थेषु difficult to attain of the human pursuits चतुर्षु-अपि-इह the four also here तथा-अपि न-अहम् yet even, do not I प्रवृणोमि भूमन् aspire, O Perfect One! भवत्-पाद-अम्भोज Your feet lotus निषेवण-उत्सुक: to serve eager In this world, O Lord! For those who are devoted to Your lotus feet, which of the four human pursuits are difficult to acquire? Yet, O Perfect One! I do not aspire for them, even as I am eager to serve Your lotus feet.


कर्माण्यनीहस्य भवोऽभवस्य ते दुर्गाश्रयोऽथारिभयात्पलायनम् ।
कालात्मनो यत्प्रमदायुताश्रय: स्वात्मन्-रते: खिद्यति धीर्विदामिह ॥१६॥
कर्माणि-अनीहस्य actions of the desire less
भव:-अभवस्य ते of the born and of the birth less, You दुर्ग-आश्रय:-अथ-अरि-भयात्- in a fortress shelter (seeking) then, by enemies' fear पलायनम् काल-आत्मन: fleeing, of the Destroyer, Yourself यत्-प्रमदा-अयुत-आश्रय: that damsels' a thousands, The Support स्वात्मन्-रते: in Your own self delighting खिद्यति धी:-विदाम्-इह puzzles minds of the knowing (people) here You, Who are desireless, Your actions, You, Who are birthless, Your birth, Your fleeing from the fear of the enemies, and taking shelter in a fortress, Your taking a thousand damsels as wives, though You delight in Your own self, all this puzzels the minds of even those people who are the knowers of Truth.


मन्त्रेषु मां वा उपहूय यत्त्वमकुण्ठिताखण्डसदात्मबोध: ।
पृच्छे: प्रभो मुग्ध इवाप्रमत्तस्तन्नो मनो मोहयतीव देव ॥१७॥
मन्त्रेषु माम् वा उपहूय for advice, me or sending for
यत्-त्वम्-अकुण्ठित-अखण्ड- that You, unimpaired, unbroken सदा-आत्मबोध: constant self knowing पृच्छे: प्रभो मुग्ध: इव- asking O Lord! innocent like अप्रमत्त:-तत्-न: मन: carefully that (act), our minds मोहयति-इव देव puzzles as if, O Glorious Lord! That You should call for me for advice, You whose knowledge is unimpaired unbroken and constant and self knowing, and O Glorious Lord! Then like an innocent person asking me, and listening to me carefully, these acts of Yours, puzzel our minds.


ज्ञानं परं स्वात्मरह: प्रकाशं प्रोवाच कस्मै भगवान् समग्रम् ।
अपि क्षमं नो ग्रहणाय भर्तर्वदाञ्जसा यद् वृजिनं तरेम ॥१८॥
ज्ञानम् परम् knowledge supreme
स्व-आत्म-रह: Your own Being's mysteries प्रकाशम् प्रोवाच कस्मै unfolding, imparted which to Brahmaa भगवान् समग्रम् O Lord! Entire अपि क्षमम् न: ग्रहणाय even (if) it is fit, for our receiving भर्त:-वद-अञ्जसा O Master! do say, easily यत् वृजिनम् तरेम so that, the mortal world get over O Lord! The supreme knowledge, which unfolds the mystery of Your Being, and which You had taught to Brahmaa, that entire knowledge, if You think that we are capable of receiving it, O Master! Do instruct us, so that we may easily get over this mundane existence.


इत्यावेदितहार्दाय मह्यं स भगवान् पर: ।
आदिदेशारविन्दाक्ष आत्मन: परमां स्थितिम् ॥१९॥
इति-आवेदित हार्दाय thus requested my heart's desire,
मह्यम् स भगवान् पर: to me, He, The Lord Supreme, आदिदेश-अरविन्द-अक्ष: instructed, The Lotus eyed आत्मन: परमाम् स्थितिम् His own transcendent character Thus when I requested to Him my hearts desire, The Supreme Lord with lotus like eyes, instructed me into His Own transcendent character.


स एवमाराधितपादतीर्थादधीततत्त्वात्मविबोधमार्ग: ।
प्रणम्य पादौ परिवृत्य देवमिहागतोऽहं विरहातुरात्मा ॥२०॥
स एवम्-आराधित- He, thus worshipped
पाद-तीर्थात्- from The feet Holy अधीत-तत्त्व- (I) learnt the essence आत्म-विबोध-मार्ग: of Self Realising path प्रणम्य पादौ bowing to His feet परिवृत्य देवम्- and circumbulating The Lord इह-आगत:-अहम् here came I विरह-आतुर-आत्मा separation distressed heart After He was thus worshipped by me, from the feet of Him, The worshipful Master, Shri Krishna, I learnt the path of Self Realization, bowed at His feet and circumambulated Him, and came here with a heart distressed due to seperation.


सोऽहं तद्दर्शनाह्लादवियोगार्तियुत: प्रभो ।
गमिष्ये दयितं तस्य बदर्याश्रममण्डलम् ॥२१॥
स:-अहम् तत्-दर्शन- that I, by His sight
आह्लाद-वियोग-आर्ति-युत: delighted, separation distress along with प्रभो गमिष्ये O Gracious One! (Vidura), am going दयितम् तस्य (to) loving His बदरी-आश्रम-मण्डलम् Badaree Aashramas area O Gracious Vidura! I, delighted by His sight and also distressed by His speration, am going to His favourite retreat of Badaree Aashrama.


यत्र नारायणो देवो नरश्च भगवानृषि: ।
मृदु तीव्रं तपो दीर्घं तेपाते लोकभावनौ ॥२२॥
यत्र नारायण: देव: where, Naaraayana glorious
नर:-च भगवान्-ऋषि: Nara and worshipful sage मृदु तीव्रम् in peaceful and austere तप: दीर्घम् penance extended तेपाते लोक-भावनौ perform for the world caring Where, in Badareekaashrama, the glorious Naaraayana and the worshipful sage Nara, are undertaking an extended peaceful and austere penance, for doing good to the world.


श्री शुक उवाच - Shri Shuka said - इत्युद्धवादुपाकर्ण्य सुहृदां दु:सहं वधं ।
ज्ञानेनाशमयत्क्षत्ता शोकमुत्पतितं बुध: ॥२३॥
इति-उद्धवात्-उपाकर्ण्य this from Uddhava hearing
सुहृदाम् दु:सहम् वधम् of near and dear one's unbearable killing ज्ञानेन-अशमयत्-क्षत्ता by knowledge controlled, Vidura शोकम्-उत्पतितम् बुध: grief unbounded, the learned The wise Vidura, by his innate knowledge controled his unbound grief, when he heard from Uddhava, of the unbearable killings of his own near and dear ones.


स तं महाभागवतं व्रजन्तं कौरवर्षभ: ।
विश्रम्भादभ्यधत्तेदं मुख्यं कृष्णपरिग्रहे ॥२४॥
स: तम् महा-भागवतम् he (Vidura) to him the great devotee
व्रजन्तम् कौरव-ऋषभ: proceeding to, of the Kaurava's foremost विश्रम्भात्-अभ्यधत्त-इदम् confidentially, spoke thus मुख्यम् कृष्ण-परिग्रहे the chief, of Krishna's servants The foremost of the Kauravas, Vidura, confidientially spoke thus to the great devotee and the chief of Krishna's servants, Uddhava.


विदुर उवाच - Vidura said - ज्ञानं परं स्वात्मरह: प्रकाशं यदाह योगेश्वर ईश्वरस्ते ।
वक्तुं भवान्नोऽर्हति यद्धि विष्णोर्भृत्या: स्वभृत्यार्थकृतश्चरन्ति ॥२५॥
ज्ञानम् परम् the supreme knowledge
स्व-आत्म-रह: प्रकाशम् own self mystery revealing यत्-आह योगेश्वर which taught the Master of yoga ईश्वर:-ते The Lord to you वक्तुम् भवान्-अर्हति (that) to impart you, be pleased यत्-हि विष्णो:-भृत्या: because Vishnu's servants स्व-भृत्य-अर्थ- for His own servant's objects कृत:-चरन्ति to accomplish, move about The supreme knowledge, by which the mystery of the self is revealed, and which the Master of Yoga, The Lord taught to you, kindly be pleased to impart that knowledge to us. Because, the servants of Lord Vishnu move about in the world to accomplish the object of His servants.


उद्धव उवाच - Uddhava said - ननु ते तत्त्वसंराध्य ऋषि: कौषारवोऽन्ति मे ।
साक्षाद्भगवताऽऽदिष्टो मर्त्यलोकं जिहासता ॥२६॥
ननु ते surely by you
तत्त्व-संराध्य: for the knowledge, is to be worshipped ऋषि: कौषारव:-अन्ति मे sage Maitreya, in presence my साक्षात्-भगवता-आदिष्ट: by Himself, The Lord, instructed मर्त्य-लोकम् जिहासता (when) the mortal world leaving O Vidura! Indeed, for the knowledge of the self, you should worship sage Maitreya, who, in my presence was instructed by The Lord Himself to do so, when He was about to leave the mortal world.


श्री शुक उवाच - Shri Shuka said - इति सह विदुरेण विश्वमूर्तेर्गुणकथया सुधया प्लावितोरुताप: ।
क्षणमिव पुलिने यमस्वसुस्तां समुषित औपगविर्निशां ततोऽगात् ॥२७॥
इति सह विदुरेण thus, with Vidura
विश्वमूर्ते:-गुण-कथया the Universal Soul's virtuous tales सुधया प्लावित-उरु-ताप: nectar, washed the great sorrow क्षणम्-इव पुलिने यमस्वसु:- a moment like, on the banks of Yamunaa ताम् समुषित: औपगवि:- near staying of Uddhava निशाम् तत:-अगात् the night, from there went away Thus, by talking about the nectar like virtuous tales of the Universal Soul, The Lord, with Vidura, Uddhava's great agony of seperation from the Lord was washed away. He stayed that night on the banks of the river Yamuna, which was spent like a moment and went away from there, next morning.


राजा-उवाच - The king said - निधनमुपगतेषु वृष्णिभोजेष्वधिरथयूथपयूथपेषु मुख्य: ।
स तु कथमवशिष्ट उद्धवो यद् हरिरपि तत्यज आकृति त्र्यधीश: ॥२८॥
निधनम्-उपगतेषु death having come to
वृष्णि-भोजेषु- the Vrishnees and the Bhoja अधिरथ-यूथप- charioteers' leader's यूथपेषु मुख्य: leader the chief स: तु कथम्- he indeed how अवशिष्ट उद्धव: remained Uddhava यत् हरि:-अपि that The Lord also तत्यज आकृतिम् gave up (His) form त्रि-अधीश: of the three The Lord The leaders of the Vrishnee's and Bhoja charioteers, having met their death, how was it that their chief, Uddhava survived, in so much so that even The Lord, Shree Hari had to give up His form of the three lords of the universe (Brahmaa, Vishnu and Mahesha)?


श्री शुक उवाच - Shri Shuka said - ब्रह्मशापापदेशेन कालेनामोघवाञ्छित: ।
संहृत्य स्वकुलं नूनं त्यक्ष्यन्देहमचिन्तयत् ॥२९॥
ब्रह्म-शाप-अपदेशेन by Braahmana's curse pretext
कालेन-अमोघ-वाञ्छित: the Time (form), fulfilled desired (Lord) संहृत्य स्व-कुलम् exterminating (His) own race, नूनम् त्यक्ष्यन्-देहम्- indeed, (when) leaving the body अचिन्तयत् thought In the pretext of the curse of the Braahmana, in the form of Time, when The Lord, Whose desires are always fulfilled, had exterminated His own race, at the time of His giving up His body, He thought …


अस्माल्लोकादुपरते मयि ज्ञानं मदाश्रयम् ।
अर्हत्युद्धव एवाद्धा सम्प्रत्यात्मवतां वर: ॥३०॥
अस्मात्-लोकात्- from this world
उपरते मयि departed (when) I am ज्ञानम् मत्-आश्रयम् the knowledge, to Me pertaining अर्हतु-उद्धव एव-अद्धा is qualified Uddhava, only truly सम्प्रति-आत्मवताम् वर: at present, of the Self-Realized foremost Now, when I am departing from this world, at present, only Uddhava is truly qualified for the knowledge pertaining to me, as he is the foremost of the Self Realised people.


नोद्धवोऽण्वपि मन्न्यूनो यद् गुणैर्नार्दित: प्रभु: ।
अतो मद्वयुनं लोकं ग्राहयन्निह तिष्ठतु ॥३१॥
न-उद्धव:-अणु-अपि not Uddhava (by an) atom even
मत्-न्यून: यत् from Me is less, because गुणै:-न-अर्दित: प्रभु: by the Gunas, is not oppressed, the wise अत: मत्-वयुनम् therefore, My knowledge लोकम् ग्राहयन्- the world giving इह तिष्ठतु here, (may) remain The wise Uddhava is not one atom less than Me, because he is not oppressed by the three Gunas. Therefore, he may remain here imparting the knowledge pertaining to Me to the world.


एवं त्रिलोकगुरुणा सन्दिष्ट: शब्दयोनिना ।
बदर्याश्रममासाद्य हरिमीजे समाधिना ॥३२॥
एवम् त्रिलोक-गुरुणा thus, by the three world's Teacher
सन्दिष्ट: शब्द-योनिना instructed, by the Veda's Generator बदर्याश्रमम्-आसाद्य to Badrikaashrama reached हरिम्-ईजे समाधिना Hari (I) worship, by meditation Thus instructed by the Preceptor of the three worlds and by the Originator of the Vedas, I came to Badarikaashrama, and worship Hari through meditation.


विदुरोऽप्युद्धवाच्छ्रुत्वा कृष्णस्य परमात्मन: ।
क्रीडयोपात्तदेहस्य कर्माणि श्लाघितानि च ॥३३॥
विदुर:-अपि- Vidura also
उद्धवात्-श्रुत्वा from Uddhava heard कृष्णस्य परमात्मन: Krishna's, The Supreme Soul's क्रीडया-उपात्त-देहस्य as a sport taken on body कर्माणि श्लाघितानि च doings and praiseworthy Vidura also heard from Uddhava, how the Supreme Soul Krishna had taken up a body as a mere sport and also about His praiseworthy doings.


देहन्यासं च तस्यैवं धीराणां धैर्यवर्धनम् ।
अन्येषां दुष्करतरं पशूनां विक्लवात्मनाम् ॥३४॥
देह-न्यासम् च body giving up and
तस्य-एवम् His like that धीराणाम् धैर्य-वर्धनम् for the resolute, resolution increases अन्येषाम् दुष्करतरम् of others, feeble minded पशूनाम् विक्लव-आत्मनाम् beast (like), by fear afraid And also the way He gave up His body, which increased the resolution of the resolute, unlike that of the feeble minded who are fearful and as good as beasts.


आत्मानं च कुरुश्रेष्ठ कृष्णेन मनसेक्षितम् ।
ध्यायन् गते भागवते रुरोद प्रेमविह्वल: ॥३५॥
आत्मानम् च कुरु-श्रेष्ठ himself and, O Kurus foremost (Pareekshita)
कृष्णेन मनसा-ईक्षितम् by Krishna, in heart remembered ध्यायन् गते भागवते thinking, having gone the devotee (Uddhava) रुरोद प्रेम-विह्वल: wept with love overcome After Uddhava had left, O the foremost of the Kuru's! Pareekshit! When Vidura thought how Krishna had remembered him, when departing, he started weeping, overcome with love.


कालिन्द्या: कतिभि: सिद्ध अहोभिर्भरतर्षभ: ।
प्रापद्यत स्व:सरितं यत्र मित्रासुतो मुनि: ॥३६॥
कालिन्द्या: कतिभि: सिद्ध: from Yamuna, in some, the enlightened
अहोभि:-भरतर्षभ: days, O Pareekshita! प्रापद्यत स्व:-सरितम् reached the celestial river (Gangaa) यत्र मित्रासुत: मुनि: where (lived) Maitreya sage O Pareekshita! In a few days, the enlightened Vidura, leaving Yamuna, reached the celestial river, Gangaa, where sage Maitreya lived.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे विदुरोद्धवसंवादे चतुर्थ: अध्याय: ॥४॥ Thus ends the fourth discourse in Book Three, consisting of a dialogue between Vidura and Uddhava, of the great and glorious Bhaagavata-Puraana.