Uddhava - Kṛṣṇa's Confidential Servant and Philosophical Student

This compiled article presents a thematic survey of Uddhava's inquiries, prayers, and statements. It organizes the profound teachings found in the Vaniquotes category Śrīmad-Bhāgavatam Verses Spoken by Uddhava.

Uddhava is described as the moon of the Yadu dynasty and the most confidential associate of Lord Kṛṣṇa. Physically resembling the Lord in bodily features (sārūpya), he was a student of Bṛhaspati and possessed unrivaled intelligence. However, his greatest qualification was his unalloyed devotion. He appears in three major contexts: delivering Kṛṣṇa's message to the gopīs in Vṛndāvana (Canto 10), recounting the Lord's pastimes to Vidura on the bank of the Yamunā (Canto 3), and receiving the Lord's final instructions before His departure (Canto 11). Through his inquiries, the entire science of Kṛṣṇa consciousness—from the sociology of varṇāśrama to the highest esoteric love of the gopīs—is revealed.

Separation and Remembrance (Conversation with Vidura)

Meeting Vidura at Prabhaṣa, Uddhava is overwhelmed by the ecstasy of separation. He cannot immediately reply to Vidura's questions; instead, he enters a trance of remembrance, narrating the Lord's activities from His appearance in Mathurā to the final destruction of the Yadu dynasty.

The Pain of Separation

Uddhava expresses the agonizing distress felt by the pure devotees when the Supreme Lord withdraws His physical presence, comparing the world without Him to a lifeless house swallowed by the venomous snake of time. He establishes that for a surrendered soul, life has no meaning devoid of the Lord's association, and thus the disappearance of Kṛṣṇa plunges the universe into misfortune and darkness.

  • "Śrī Uddhava said: My dear Vidura, the sun of the world, Lord Kṛṣṇa, has set, and our house has now been swallowed by the great snake of time. What can I say to you about our welfare?"
  • "This universe with all its planets is most unfortunate. And even more unfortunate are the members of the Yadu dynasty because they could not identify Lord Hari as the Personality of Godhead, any more than the fish could identify the moon."
  • "Therefore, O Vidura, does it not pain us, His servitors, when we remember that He (Kṛṣṇa) used to stand before Ugrasena, who was sitting on the royal throne, and used to submit explanations before him, saying, 'O My lord, please let it be known to you'?"
  • "My dear Vidura, now I am mad for want of the pleasure of seeing Him, and just to mitigate this I am now proceeding to Badarikāśrama in the Himalayas for association, as I have been instructed by Him."
  • "He said, 'O mother, O father, please excuse Us for this inability.' All this behavior of the Lord gives me pain at heart."
  • "The Lord is the vanquisher of the distresses of one who is surrendered unto Him. Thus He who desired to destroy His family told me previously to go to Badarikāśrama."

Remembrance of Vṛndāvana Pastimes

Uddhava vividly recalls Kṛṣṇa's sweet childhood activities in Vraja—His killing of demons like Pūtanā, His protecting the cows from Indra’s wrath, and His enchanting flute playing. He meditates on how the Lord, although self-sufficient, accepted the role of a subordinate child to increase the transcendental bliss of the residents of Vṛndāvana.

The Mercy of the Lord

Uddhava marvels at the unlimited causeless mercy of Kṛṣṇa, noting that He delivered even the witch Pūtanā, who came to kill Him with poisoned breasts. This proves that the Lord accepts even the slightest service rendered to Him, regardless of the envious motivation of the living entity.

  • "Alas, how shall I take shelter of one more merciful than He who granted the position of mother to a she-demon (Pūtanā) although she was unfaithful and she prepared deadly poison to be sucked from her breast?"
  • "Thereafter, His father, being afraid of Kaṁsa, brought Him to the cow pastures of Mahārāja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva."
  • "When I think of Kṛṣṇa - how He went away from His father's protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathurā in fear - all these bewildering incidents give me distress."
Protection of Vraja

Uddhava recounts how Kṛṣṇa saved the inhabitants of Vṛndāvana from various dangers, such as the torrents of Indra and the poison of Kāliya. He emphasizes that the Lord is the only shelter for His devotees, personally intervening to counteract the disturbances caused by demigods and demons alike.

  • "O Vidura, King Indra, his honor having been insulted, poured water incessantly on Vṛndāvana, and thus the inhabitants of Vraja, were greatly distressed. But the compassionate Lord Kṛṣṇa saved them from danger with His pastime umbrella, the Govardhana Hill."
  • "The inhabitants of Vṛndāvana were perplexed by great difficulties because a certain portion of the Yamunā was poisoned by the chief of the reptiles (Kāliya)."
  • "The Lord chastised the snake-king within the water and drove him away, and after coming out of the river, He caused the cows to drink the water and proved that the water was again in its natural state."
  • "Kṛṣṇa desired to utilize the opulent financial strength of Mahārāja Nanda for worship of the cows and wanted to give a lesson to Indra. Thus He advised His father to perform worship of pasturing land and the cows, with the help of learned brāhmaṇas."
Beauty of Childhood

Uddhava recalls the Lord's aesthetic features and His interactions with the cowherd boys, describing how Kṛṣṇa captivated everyone in Vraja. Even in His childhood play, the Lord displayed an incomparable beauty that is the ornament of all ornaments.

  • "In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamunā River, through gardens densely covered with trees and filled with vibrations of chirping birds."
  • "While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys."
  • "When the Lord displayed His activities just suitable for childhood, He was visible only to the residents of Vṛndāvana. Sometimes He would cry and sometimes laugh, just like a child, and while so doing He would appear like a lion cub."

Remembrance of Mathurā and Dvārakā Pastimes

Uddhava narrates the Lord's journey to Mathurā, the killing of Kaṁsa, His education, and His royal life in Dvārakā as the prince of the Yadus. He highlights how the Lord, though unborn and detached, perfectly executed the duties of a kṣatriya king to establish religious principles.

Killing of Demons and Rivals

Uddhava lists the various enemies vanquished by the Lord, explaining that Kṛṣṇa relieves the earth's burden by destroying the demoniac kings. Whether He killed them personally or through His agents like Balarāma and Bhīma, His purpose was always the protection of the pious.

  • "Śrī Uddhava said: Thereafter Lord Kṛṣṇa went to Mathura City with Śrī Baladeva, and to please Their parents They dragged Kaṁsa, the leader of public enemies, down from his throne and killed him, pulling him along the ground with great strength."
  • "Of kings like Śāmbara, Dvivida, Bāṇa, Mura, Balvala and many other demons, such as Dantavakra, some He killed Himself, and some He caused to be killed by others (Śrī Baladeva, etc.)."
  • "Kālayavana, the King of Magadha and Sālva attacked the city of Mathurā, but when the city was encircled by their soldiers, the Lord refrained from killing them personally, just to show the power of His own men."
  • "The great wizards who were able to assume any form were engaged by the King of Bhoja, Kaṁsa, to kill Kṛṣṇa, but in the course of His pastimes the Lord killed them as easily as a child breaks dolls."
Royal Life and Marriages

Uddhava describes Kṛṣṇa's majestic household life, His marriages to thousands of princesses, and His ideal behavior as a householder. He notes that while the Lord enjoyed opulence like an ordinary husband, He remained completely detached, rooted in transcendental knowledge.

  • "The Personality of Godhead enjoyed life in the city of Dvārakā, strictly in conformity with the Vedic customs of society. He was situated in detachment and knowledge, as enunciated by the Sāṅkhya system of philosophy."
  • "Attracted by the beauty and fortune of Rukmiṇī, the daughter of King Bhīṣmaka, many great princes and kings assembled to marry her."
  • "Lord Kṛṣṇa, stepping over the other hopeful candidates, carried her (Rukmiṇī) away as His own share, as Garuḍa carried away nectar."
  • "All those princesses were lodged in different apartments, and the Lord simultaneously assumed different bodily expansions exactly matching each and every princess. He accepted their hands in perfect rituals by His internal potency."
  • "Just to expand Himself according to His transcendental features, the Lord begot in each and every one of them ten offspring with exactly His own qualities."
  • "The Lord was thus engaged in household life for many, many years, but at last His detachment from ephemeral sex life was fully manifested."

Uddhava's Message to Vṛndāvana (Gopī-gītā)

Sent by Kṛṣṇa to comfort His parents and the gopīs, Uddhava is stunned by the depth of their separation. He delivers Kṛṣṇa's message but ultimately becomes a student of their superior devotion, praying to be born in Vṛndāvana to bathe in the dust of their lotus feet.

Comforting Nanda and Yaśodā

Uddhava reassures the grieving parents that Kṛṣṇa is the Supreme Soul of all beings and that He will soon return. He instructs them that their son is not merely a human child but the Supreme Cause of all causes, who enters the hearts of all living entities to maintain the universe.

  • "Śrī Uddhava said: O respectful Nanda, certainly you and mother Yaśodā are the most praiseworthy persons in the entire world, since you have developed such a loving attitude toward Lord Nārāyaṇa, the spiritual master of all living beings."
  • "Anyone, even a person in an impure state, who absorbs his mind in Him for just a moment at the time of death burns up all traces of sinful reactions and immediately attains the supreme transcendental destination in a pure, spiritual form as effulgent as the sun."
  • "O most fortunate ones, do not lament. You will see Kṛṣṇa again very soon. He is present in the hearts of all living beings, just as fire lies dormant in wood."
  • "The Supreme Lord Hari is certainly not your son alone. Rather, being the Lord, He is the son, Soul, father and mother of everyone."
  • "These two Lords, Mukunda and Balarāma, are each the seed and womb of the universe, the creator and His creative potency. They enter the hearts of living beings and control their conditioned awareness."

Appreciation of the Gopīs' Love

Witnessing the gopīs' madness in separation, Uddhava realizes that their love surpasses the ritualistic piety of brāhmaṇas and even the devotion of the goddess of fortune. He concludes that spontaneous love (rāgānugā-bhakti) is the highest perfection, far superior to adherence to Vedic regulations.

Perfection of Life

Uddhava declares that the gopīs have achieved the highest perfection of embodied life by developing unalloyed love for Govinda. He marvels that simple village women, without any knowledge of scripture, have attained a position that is hankered after by the greatest sages.

  • "[Uddhava sang:] Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well."
  • "Śrī Uddhava said: Certainly you gopīs are all-successful and are universally worshiped because you have dedicated your minds in this way to the Supreme Personality of Godhead, Vāsudeva."
  • "By your great fortune you have established an unexcelled standard of pure devotion for the Lord, Uttamaḥśloka—a standard even the sages can hardly attain."
  • "By your great fortune you have left your sons, husbands, bodily comforts, relatives and homes in favor of the supreme male, who is known as Kṛṣṇa."
Superior to Lakṣmī and Brahmā

Uddhava compares their position favorably to the greatest authorities, noting that even Lakṣmī-devī was not granted the favor of the rāsa dance. He asserts that the mercy received by the gopīs is unparalleled in the history of the universe.

  • "The goddess of fortune herself, along with Lord Brahmā and all the other demigods, who are masters of yogic perfection, can worship the lotus feet of Kṛṣṇa only within her mind. But during the rāsa dance Lord Kṛṣṇa placed His feet upon these gopīs' breasts, and by embracing those feet the gopīs gave up all distress."
  • "When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world."
  • "For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brāhmaṇa, or even as Lord Brahmā himself?"
Praying for the Dust from the Gopīs Feet

In ultimate humility, Uddhava prays to become a blade of grass in Vraja so that he may be trampled by the gopīs. He understands that the dust of their feet is the only medicine that can purify the three worlds and grant entrance into the confidential pastimes of the Lord.

  • "The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda."
  • "Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vṛndāvana, because the gopīs trample them and bless them with the dust of their lotus feet."
  • "I repeatedly offer my respects to the dust from the feet of the women of Nanda Mahārāja's cowherd village. When these gopīs loudly chant the glories of Śrī Kṛṣṇa, the vibration purifies the three worlds."

Divine Politics and Counsel

As a statesman, Uddhava advises Kṛṣṇa on how to handle the threat of Jarāsandha while simultaneously satisfying Yudhiṣṭhira’s desire to perform the Rājasūya sacrifice. He demonstrates that a devotee is practical and intelligent, knowing how to utilize political strategy to fulfill the Lord's mission and protect the pious.

Strategy for Victory

Uddhava advises Kṛṣṇa to use Bhīma to defeat Jarāsandha in a duel, thereby avoiding unnecessary bloodshed and saving the imprisoned kings. He astutely points out that Jarāsandha's devotion to brahminical culture is his weakness, which can be exploited for the greater good.

  • "Śrī Uddhava said: O Lord, as the sage advised, You should help Your cousin fulfill his plan for performing the Rājasūya sacrifice, and You should also protect the kings who are begging for Your shelter."
  • "Only one who has conquered all opponents in every direction can perform the Rājasūya sacrifice, O almighty one. Thus, in my opinion, conquering Jarāsandha will serve both purposes."
  • "The invincible King Jarāsandha is as strong as ten thousand elephants. Indeed, other powerful warriors cannot defeat him. Only Bhīma is equal to him in strength."
  • "He will be defeated in a match of single chariots, not when he is with his hundred military divisions. Now, Jarāsandha is so devoted to brahminical culture that he never refuses requests from brāhmaṇas."
  • "Bhīma should go to him disguised as a brāhmaṇa and beg charity. Thus he will obtain single combat with Jarāsandha, and in Your presence Bhīma will no doubt kill him."

Benefit of Sacrifice

Uddhava explains that killing Jarāsandha is not merely a political act but a spiritual necessity that will bring glory to the Lord. He argues that by liberating the imprisoned kings, Kṛṣṇa will establish His fame as the protector of the surrendered souls.

  • "By this decision there will be great gain for us, and You will save the kings. Thus, Govinda, You will be glorified."
  • "O Kṛṣṇa, the killing of Jarāsandha, which is certainly a reaction of his past sins, will bring immense benefit. Indeed, it will make possible the sacrificial ceremony You desire."
  • "In their homes, the godly wives of the imprisoned kings sing of Your noble deeds—about how You will kill their husbands' enemy and deliver them."

Uddhava-gītā: Philosophical Inquiries

In the Eleventh Canto, Uddhava poses a series of brilliant questions to Lord Kṛṣṇa, eliciting the Uddhava-gītā. He acts as the representative of the conditioned souls, inquiring about the nature of the self, the process of yoga, and the path of disentanglement from the illusory energy.

Inquiry on Detachment and Renunciation

Uddhava admits his attachment to the body and family, asking how one can practically execute the Lord's instruction to renounce the world. He confesses his inability to give up the false ego ("I" and "mine") and prays for the mercy of the Lord to cut the knot of material affection.

  • "Śrī Uddhava said: My dear Lord, You alone award the results of yoga practice, and You are so kind that by Your own influence You distribute the perfection of yoga to Your devotee."
  • "My dear Lord, O Supreme Soul, for those whose minds are attached to sense gratification, and especially for those bereft of devotion unto You, such renunciation of material enjoyment is most difficult to perform. That is my opinion."
  • "O my Lord, I myself am most foolish because my consciousness is merged in the material body and bodily relations, which are all manufactured by Your illusory energy. Thus I am thinking, 'I am this body, and all of these relatives are mine.'"
  • "Therefore, O Lord, feeling weary of material life and tormented by its distresses, I now surrender unto You because You are the perfect master."

Conditioned vs. The Liberated Soul

Uddhava asks how to distinguish between a soul bound by nature and one who is free, considering that the soul is eternally transcendental. He seeks to understand the practical symptoms of a liberated person—how they sit, walk, eat, and interact with the material world while remaining unaffected.

  • "Śrī Uddhava said: O my Lord, a living entity situated within the material body is surrounded by the modes of nature and the happiness and distress that are born of activities caused by these modes. How is it possible that he is not bound by this material encirclement?"
  • "O my Lord, Acyuta, the same living entity is sometimes described as eternally conditioned and at other times as eternally liberated. I am not able to understand, therefore, the actual situation of the living entity."
  • "Please explain to me the symptoms by which one can tell the difference between a living entity who is eternally liberated and one who is eternally conditioned. In what various ways would they remain situated, enjoy life, eat, evacuate, lie down, sit or move about?"
  • "Śrī Uddhava inquired: Although nature and the living entity are constitutionally distinct, O Lord Kṛṣṇa, there appears to be no difference between them, because they are found residing within one another. Thus the soul appears to be within nature and nature within the soul."

Process of Yoga and Meditation

Uddhava requests a detailed description of the mechanical process of yoga and the specific form of the Lord to be meditated upon. He acknowledges that controlling the mind is extremely difficult and seeks a practical method for those who are not accomplished ascetics.

  • "Śrī Uddhava said: My dear lotus-eyed Kṛṣṇa, by what process should one who desires liberation meditate upon You, of what specific nature should his meditation be, and upon which form should he meditate? Kindly explain to me this topic of meditation."
  • "Śrī Uddhava said: My dear Lord Acyuta, by what process can mystic perfection be achieved, and what is the nature of such perfection? How many mystic perfections are there?"
  • "Śrī Uddhava said: My dear Lord, O Supreme Personality of Godhead, what type of person do You consider to be a true devotee, and what type of devotional service is approved by great devotees as worthy of being offered to Your Lordship?"
  • "Śrī Uddhava said: My dear Lord Acyuta, I fear that the method of yoga described by You is very difficult for one who cannot control his mind. Therefore please explain to me in simple terms how someone can more easily execute it."

Analysis of Material Existence

Uddhava inquires about the elements of creation, the modes of nature, and the seeming contradictions in Vedic philosophy. He wants to understand the technical details of how the material world is constructed and how the living entity becomes entrapped within it.

  • "Uddhava inquired: My dear Lord, O master of the universe, how many different elements of creation have been enumerated by the great sages? I have heard You personally describe a total of twenty-eight—God, the jīva soul, the mahat-tattva, false ego, the five gross elements, the ten senses, the mind, the five subtle objects of perception and the three modes of nature. But some authorities say that there are twenty-six elements, while others cite twenty-five or else seven, nine, six, four or eleven, and even others say that there are seventeen, sixteen or thirteen. What did each of these sages have in mind when he calculated the creative elements in such different ways? O supreme eternal, kindly explain this to me."
  • "Śrī Uddhava said: O supreme master, the intelligence of those dedicated to fruitive activities is certainly deviated from You. Please explain to me how such persons accept superior and inferior bodies by their materialistic activities and then give up such bodies. O Govinda, this topic is very difficult for foolish persons to understand. Being cheated by illusion in this world, they generally do not become aware of these facts."
  • "Śrī Uddhava said: My dear Kṛṣṇa, generally human beings know that material life brings great future unhappiness, and still they try to enjoy material life. My dear Lord, how can one in knowledge act just like a dog, an ass or a goat?"
  • "Śrī Uddhava said: My dear Lord, it is not possible for this material existence to be the experience of either the soul, who is the seer, or of the body, which is the seen object. On the one hand, the spirit soul is innately endowed with perfect knowledge, and on the other hand, the material body is not a conscious, living entity. To whom, then, does this experience of material existence pertain? The spirit soul is inexhaustible, transcendental, pure, self-luminous and never covered by anything material. It is like fire. But the nonliving material body, like firewood, is dull and unaware. So in this world, who is it that actually undergoes the experience of material life?"

Varṇāśrama and Duty

Uddhava asks how the social system of varṇāśrama can be utilized for spiritual perfection. He expresses concern that with the Lord's departure, the true knowledge of religious principles will be lost, and thus he implores Kṛṣṇa to speak the essence of dharma for the benefit of future generations.

  • "Śrī Uddhava said: My dear Lord, previously You described the principles of devotional service that are to be practiced by followers of the varṇāśrama system and even ordinary, unregulated human beings."
  • "My dear Lord Acyuta, there is no speaker, creator and protector of supreme religious principles other than Your Lordship, either on the earth or even in the assembly of Lord Brahmā, where the personified Vedas reside. Thus, my dear Lord Madhusūdana, when You, who are the very creator, protector and speaker of spiritual knowledge, abandon the earth, who will again speak this lost knowledge?"
  • "Therefore, my Lord, since You are the knower of all religious principles, please describe to me the human beings who may execute the path of loving service to You and how such service is to be rendered."
  • "Śrī Uddhava said: My dear Lord Kṛṣṇa, O chastiser of the enemies, please tell me how many types of disciplinary regulations and regular daily duties there are."
  • "Also, my Lord, tell me what is mental equilibrium, what is self-control, and what is the actual meaning of tolerance and steadfastness. What are charity, austerity and heroism, and how are reality and truth to he described? What is renunciation, and what is wealth? What is desirable, what is sacrifice, and what is religious remuneration? My dear Keśava, O most fortunate one, how am I to understand the strength, opulence and profit of a particular person? What is the best education, what is actual humility, and what is real beauty? What are happiness and unhappiness? Who is learned, and who is a fool? What are the true and the false paths in life, and what are heaven and hell? Who is indeed a true friend, and what is one's real home? Who is a rich man, and who is a poor man? Who is wretched, and who is an actual controller? O Lord of the devotees, kindly explain these matters to me, along with their opposites."

Supremacy of Bhakti-yoga

Through his questions, Uddhava confirms that while there are many paths, pure devotional service (bhakti) is the supreme and only safe method for self-realization in the material world. He notes that yogīs and jñānīs are often defeated by their pride and the illusory energy, whereas the simple devotees easily cross over the ocean of birth and death. Uddhava points out that the path of yoga is fraught with danger and frustration, while the path of surrender brings immediate protection. He cites the example of Lord Rāmacandra's monkeys, who were not great scholars or yogīs, but achieved perfection simply by taking exclusive shelter of the Lord.

  • "Therefore, O lotus-eyed Lord of the universe, swanlike men happily take shelter of Your lotus feet, the source of all transcendental ecstasy. But those who take pride in their accomplishments in yoga and karma fail to take shelter of You and are defeated by Your illusory energy."
  • "My dear infallible Lord, it is not very astonishing that You intimately approach Your servants who have taken exclusive shelter of You. After all, during Your appearance as Lord Rāmacandra, even while great demigods like Brahmā were vying to place the effulgent tips of their helmets upon the cushion where Your lotus feet rested, You displayed special affection for monkeys such as Hanumān because they had taken exclusive shelter of You."
  • "O greatest of mystics, although we are conditioned souls wandering on the path of fruitive work, we will certainly cross beyond the darkness of this material world simply by hearing about Your Lordship in the association of Your devotees. Thus we are always remembering and glorifying the wonderful things You do and the wonderful things You say. We ecstatically recall Your amorous pastimes with Your confidential conjugal devotees and how You boldly smile and move about while engaged in such youthful pastimes. My dear Lord, Your loving pastimes are bewilderingly similar to the activities of ordinary people within this material world."
  • "My dear Lord, You have clearly explained the process of unalloyed devotional service, by which a devotee removes all material association from his life, enabling him to fix his mind on You."

Logic of Deity Worship

Uddhava asks for the specific process of worshipping the Deity (arcana), citing great authorities like Nārada and Vyāsa. He establishes that Deity worship is not idol worship but a scientific process authorized by the Lord Himself to purify the senses of the conditioned soul.

  • "Śrī Uddhava said: My dear Lord, O master of the devotees, please explain to me the prescribed method of worshiping You in Your Deity form. What are the qualifications of those devotees who worship the Deity, on what basis is such worship established, and what is the specific method of worship?"
  • "All the great sages repeatedly declare that such worship brings the greatest benefit possible in human life. This is the opinion of Nārada Muni, the great Vyāsadeva and my own spiritual master, Bṛhaspati."
  • "O most magnanimous Lord, the instructions on this process of Deity worship first emanated from Your lotus mouth. Then they were spoken by the great Lord Brahmā to his sons, headed by Bhṛgu, and by Lord Śiva to his wife, Pārvatī. This process is accepted by and appropriate for all the occupational and spiritual orders of society. Therefore I consider worship of You in Your Deity form to be the most beneficial of all spiritual practices, even for women and śūdras."

Final Surrender and Conclusion

At the end of the Eleventh Canto, having received the full knowledge of the Uddhava-gītā, Uddhava expresses his gratitude, declares his ignorance dispelled, and surrenders fully to the Lord before departing for Badarikāśrama. He realizes that knowledge alone is insufficient; one must have undeviating attachment to the lotus feet of Kṛṣṇa.

Dispelling of Illusion

Uddhava declares that the darkness of his heart has been destroyed by the sun of Kṛṣṇa's words. He acknowledges that the Lord has mercifully cut the hard knot of his material attachment, not by his own endeavor, but by the weapon of transcendental knowledge bestowed by the Lord.

  • "Śrī Uddhava said: O unborn, primeval Lord, although I had fallen into the great darkness of illusion, my ignorance has now been dispelled by Your merciful association. Indeed, how can cold, darkness and fear exert their power over one who has approached the brilliant sun?"
  • "In return for my insignificant surrender, You have mercifully bestowed upon me, Your servant, the torchlight of transcendental knowledge. Therefore, what devotee of Yours who has any gratitude could ever give up Your lotus feet and take shelter of another master?"
  • "The firmly binding rope of my affection for the families of the Dāśārhas, Vṛṣṇis, Andhakas and Sātvatas—a rope You originally cast over me by Your illusory energy for the purpose of developing Your creation—is now cut off by the weapon of transcendental knowledge of the self."

Request for Eternal Service

Uddhava prays not for liberation, but for the eternal service of the Lord. He expresses his inability to live even a moment without Kṛṣṇa, proving that the highest goal of the devotee is not to become God, but to remain a servant of God in all circumstances.

  • "Obeisances unto You, O greatest of yogīs. Please instruct me, who am surrendered unto You, how I may have undeviating attachment to Your lotus feet."
  • "My dear Lord, You are the Supreme Soul, and thus You are most dear to us. We are Your devotees, and how can we possibly reject You or live without You even for a moment? Whether we are lying down, sitting, walking, standing, bathing, enjoying recreation, eating or doing anything else, we are constantly engaged in Your service."
  • "Simply by decorating ourselves with the garlands, fragrant oils, clothes and ornaments that You have already enjoyed, and by eating the remnants of Your meals, we, Your servants, will indeed conquer Your illusory energy."
  • "O Lord Keśava, my dear master, I cannot tolerate giving up Your lotus feet even for a fraction of a moment. I urge You to take me along with You to Your own abode."
  • "Who, then, could dare reject You, the very Soul, the most dear object of worship, and the Supreme Lord of all—You who give all possible perfections to the devotees who take shelter of You? Who could be so ungrateful, knowing the benefits You bestow? Who would reject You and accept something for the sake of material enjoyment, which simply leads to forgetfulness of You? And what lack is there for us who are engaged in the service of the dust of Your lotus feet?"

Dive Deeper into Śrīla Prabhupāda's Vani

This article is a thematic compilation of the teachings presented in the Vaniquotes category Bhagavatam Verses Spoken by Uddhava. We invite you to visit the link to read the complete collection of verses presented in alphabetical order.

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