Text 1: Śrī Śukadeva Gosvāmī said: When the great devotee Uddhava was asked by Vidura to speak on the messages of the dearest [Lord Kṛṣṇa], Uddhava was unable to answer immediately due to excessive anxiety at the remembrance of the Lord.
Text 2: He was one who even in his childhood, at the age of five years, was so absorbed in the service of Lord Kṛṣṇa that when he was called by his mother for morning breakfast, he did not wish to have it.
Text 3: Uddhava thus served the Lord continually from childhood, and in his old age that attitude of service never slackened. As soon as he was asked about the message of the Lord, he at once remembered all about Him.
Text 4: For a moment he remained dead silent, and his body did not move. He became absorbed in the nectar of remembering the Lord’s lotus feet in devotional ecstasy, and he appeared to be going increasingly deeper into that ecstasy.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the second chapter, Uddhava, grieving due to separation from Kṛṣṇa, then arose. He described Kṛṣṇa's childhood activities in the Kṣatra, while sighing. || 1 ||
Thus, when Uddhava was asked about the pleasant news, he was unable to reply due to the intense longing caused by separation from Śrī Kṛṣṇa. This is described in six verses. He whose Lord was thus remembered. || 1 ||
This is further elaborated using the a fortiori argument in two verses. He who, even at five years old, imagining Kṛṣṇa through childish play, serving with imaginary means, when asked to eat breakfast, did not wish for that food. || 2 ||
Jarasaṃ means he attained old age. || 3 ||
Well-satisfied by the nectar of Śrī Kṛṣṇa's feet, and deeply immersed in intense devotional yoga that caused helplessness in that very nectar. || 4 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Śvasan means exhaling sighs due to separation from Śrī Kṛṣṇa. || (1) || Now he will briefly narrate the Kṛṣṇa story in three chapters in response to Vidura's questions. Due to the intensity of longing, meaning the overflow of devotion, or the eagerness that causes the mind to melt, he was reminded, meaning made the object of remembrance. || 1 ||
This very inability to respond is further explained - that Uddhava who, playing childish games with dolls, a particular doll... || 2 ||
Old age means long-time service, as there is a contradiction with the statement "Even the elderly there were youthful and extremely strong." Or it means that even with the passage of time, he did not attain old age due to the power of serving Hari. Bhartuḥ means of the Lord. || 3 ||
By changing the case ending and repeating, he says "in that very". That Uddhava. || 4 || || 5 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Now, after the questions about the birth story etc., anuśocan indicates sorrow as the permanent emotion. Śvasan in the present participle expresses the profusion of sighs simultaneous with the description, thus indicating the bright consequent of expelling without regard for onlookers, as stated. From their combination arises the sentiment of pathos, as experts in rasa say: "If there is presence of even a little vibhāva etc., immediately by suggesting the four, fullness indeed occurs." Prativacana means reply. Priyāśrayāṃ means related to the beloved. || 1 ||
Ya iti yugmakam means the pair of verses starting with ya. This very inability to respond means long-time service, not the daughter of Time called old age, as there is a contradiction by the a fortiori argument with "Even the elderly there were youthful and extremely strong." || 2 ||
Kṛṣṇāṅghrisudhayā means by the nectar-like vision of Kṛṣṇa's feet. Sādhu means properly. Nirvṛtaḥ means delighted. Therefore, the meaning is that he will become able to respond by the cessation of separation. || 3 ||
Sneha is a particular bhāva that is a stage of excellence of prema. Its definition is: "That which causes intense melting of the heart is called sneha, a form of prema." || 4 ||
Śrīmad Vīrarāghava Vyākhyā
Thus asked by Vidura, Uddhava, who was reminded of the Lord Śrī Kṛṣṇa due to intense longing, was unable to respond with an answer. [1]
He who at five years old, when asked by his mother for breakfast, did not desire that breakfast, being engaged in performing worship of Him (Śrī Kṛṣṇa) through childlike play. [2]
That Uddhava, who through service had reached old age, when asked about news of his master Śrī Kṛṣṇa [3]
Remembering the Lord's feet from childhood onwards, how could he reply? Thus, overcome by complete devotional yoga, with great effort he became capable after some time. Deeply immersed in intense devotional yoga, that Uddhava remained silent for a moment, blissful from the nectar of Kṛṣṇa's feet. [4]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In these three chapters, Uddhava briefly narrates the story of Śrī Kṛṣṇa's avatāra (incarnation) in response to Vidura's questions. First, Śuka describes to Parīkṣit the signs of Uddhava's devotional ecstasy for the Lord, as Sūta narrates to Śaunaka. Dearer than even one's own self, Hari (śrī kṛṣṇa) is the shelter of that news which causes longing that melts the heart. Due to choking up etc., he is reminded of the Lord in that context. [1]
This is appropriate for exclusive devotees, he says with "ya iti". Five years old, for breakfast meaning morning meal, performing worship, carrying out. [2]
Of that Hari, jarasa meaning old age. [3]
Immersed in and delighted by the nectar of remembering Kṛṣṇa's feet, he attained supreme bliss. [4]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Smārita" indicates a special remembrance. [1]
"Ya iti" - a pair of verses. Whose old age means long-time service, as there is contradiction with "Though advanced in age, they were youthful and extremely strong." [2]
Then how did he respond? It is said that the Lord Himself consoled him by showing His eternal pastimes in his mind - this is stated in the three verses beginning with "sa iti". [3-5]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the second, with his face bathed in tears of love and despair, Uddhava briefly narrated the Vraja-līlā (play in Vraja) up to the end of the rāsa (dance). || 0 ||
Describing Uddhava's inability to respond due to being overwhelmed by increased love from separation from Śrī Kṛṣṇa, he shows a certain state. He whose Lord was remembered by the breaking of the swoon due to Vidura's questions. || 1 ||
He shows his previous devotion with bāla-līlayā (childhood play). Playing with dolls, imagining one doll as Kṛṣṇa and performing service with imaginary offerings, even when asked by his mother to come for breakfast, he refused, saying "I have not yet completed my service to the Lord." || 2 ||
Due to his service, meaning by the power of service. Even in time, he did not reach old age, or in time means whatever service is appropriate at whatever time. The explanation as an instrumental case is inconsistent, as it contradicts "though elderly, they were youthful with great strength and vigor." || 3 ||
He elaborates on the remembrance of the feet with sa iti (with that). When Uddhava's swoon was broken by Vidura's questions, realizing "Alas, alas, I am separated from that Lord," upon directly experiencing the remembrance of Śrī Kṛṣṇa and himself, he remained silent for two ghaṭikās (48 minutes) savoring the nectar of beauty obtained. Then, immersed in that very nectar by the vastness of the taste of devotional yoga intensified by the acute separation from Kṛṣṇa, forgetting the sorrow of separation from Kṛṣṇa, he became blissful as is proper. || 4 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Thus questioned by Vidura, Uddhava instructed Vidura about the affairs of the Yādavas and others, and the news of the Lord from his appearance to his ascent to his own abode, and then went to Badarī-āśrama. Vidura went to Maitreya's āśrama due to his words, says Śrī Śuka in three chapters. There, he first describes Uddhava's inability to respond due to being seized by the separation from Śrī Kṛṣṇa with iti in five verses. || 1 ||
He describes by the a fortiori argument with ya iti in two verses. Prātarāśāya means for breakfast. Yasya refers to Kṛṣṇa. || 2 ||
Jarasaṃ means old age. || 3 ||
Sādhu yathā tathā nirvṛtaḥ means happy as is proper. || 4 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
In the creation for eligibility, indeed the creation of beings was described. Here in the second, all of that is described only for the mothers. || 1 ||
For the chief eligible one's devotion, due to the distinction of action and knowledge, greatness through supernatural conduct is considered the subject. || 2 ||
Action is described as only for the Lord, not for anything else. With six, because those six actions are with the mind and senses. || 3 ||
Endowed with six divine qualities, that Lord alone is one. With twenty-seven, that many are the Lord's qualities. || 4 ||
In truth, the subjects spoken of are indeed all those gods. The story which is now told in the next three chapters. || 5 ||
Here in general welfare, the answer is given in three ways. In both worlds and in devotion, the Yādavas are unfortunate. || 6 ||
In that context, Uddhava, when first asked by Vidura, did not give an answer, as stated in six verses. The devotion to Uddhava alone is described in six verses for its result. Indeed, inability is a sign of devotion, and its means is stated through reasoning. [1] The absence of all activity is seen as a sign of devotion. Even so, to describe Kṛṣṇa's greatness, his inability is first mentioned there - samudyamaḥ (effort). [2]
Thus in the Bhāgavata. The word "iti" summarizes the meaning of the previous chapter to be stated in a particular manner. The reason for this is "Bhāgavata iti". Such a story can be told by another, but not by a devotee. Even so, like the Lord when asked, he himself becomes one whose power is concealed. There too, he is asked by an ignorant but skilled person. He says - "Asked by the kṣatriya". For that conversation is dependent on the beloved, but the reply is without support, for that which is unsupported cannot be spoken by anyone. He says - "Unable to reply to that which depends on the beloved". And by the word "ca", even in negation, one who is unable should not be asked. Even when the capacity of the senses is present, even with the assistance of the knowledge aspect, the action aspect, the mind which is of the nature of enthusiasm, did not arise there, so "I am unable" is said. On the contrary, the mind engaged in seeking the basis of the story produced a longing to remind one of the Lord. By this, it is said that devotion has become an obstacle to speech. And due to being the Lord, there is no rising of breath. [1]
Thus having described the inability, stating it to be a sign of devotion, he establishes it through reasoning in two verses: "yaḥ pañcahāyana iti" (he who is five years old). Indeed, a five-year-old is qualified for service. For a child, breakfast in the morning generates strength for the whole day, and pampering by the mother generates enthusiasm, but he did not have either of these before. But strength comes only through service. And enthusiasm comes only through play. Childhood is described as being at that time. Both of these are not present now, so there is no strength, no enthusiasm. Therefore, inability is a sign of devotion. By this, it is described that manual activity is only for the Lord. Mental activity is clear in the first. "Asked by the mother" - expectation of worldly and Vedic dharma is also rejected. By the absence of desire, the superiority of the Lord's objects compared to worldly ones is described. "Yasya" refers to Kṛṣṇa. "Saparyā" means service. Playing by imagining the Lord's abode and playing there with royal services is child's play. [2]
Thus having described inability as a sign of devotion, he establishes inability through reasoning in the present context - "sa katham iti" (how he). His being so was not only in childhood, but from birth he had ability only through the Lord's devotees, as he reached old age along with service. By this, his service was not engaged even for the purpose of avoiding old age. But the incidental did not occur, due to the superiority of time, he says - "kālena iti". "Jarasam" means old age. The question "how" is for the purpose of ability, due to the absence of the previously established cause of ability. Therefore, how could he speak of worldly matters? Later too, when asked about worldly matters, he will describe the greatness. But that is always with support, due to being supernatural. But worldly matters are ordinary. And there is no contradiction with devotion here, as devotion is being performed in another way. He says - "bhartuḥ pādāv anusmaran iti" (remembering the feet of the master). By the word "bhartṛ" (master), he indicates that such play of his is established by śruti and is proper. As per the śruti: "Being the supporter, while being supported, he supports". The dual "pādau" (feet) is for declaring the path of devotion. "Anu" is for not transgressing the instruction. By this, the cessation of external speech and sense objects is stated. [3]
Inability is not only in the speech organ, but in everything - he states the absence of all activity: "sa muhūrtam iti" (he for a moment). For just a moment he remained in the Lord. For that is of the nature of time, and by remembering the feet, he was brought near the feet. "Tūṣṇīm" (silently) indicates the absence of activity of all senses. He states his immediate liberation: "kṛṣṇāntrisudhayā nivṛta iti" (returned by Kṛṣṇa's nectar). The meaning is he attained brahman-bliss. And by the word "sudhā" (nectar), the absence of dissolution of life force there is indicated, as that bliss does not manifest in remembrance. He states the means for that purpose: "tīvreṇa bhaktiyogena sādhu nimagna iti" (deeply immersed through intense devotional yoga). "Tīvreṇa" (intense) indicates the ability to cut off external activity. Devotion here means characterized by love. And that means is always present. For one immersed in yoga does not rise quickly. By this, the cessation of action in the form of the touch sense is stated. The object for devotees is also described by this. [4]
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Thus, wishing to explain the second chapter, they state the connection by saying - "In the authority" and so on. The meaning is that this is the occasion for connection. Now, in the second chapter, the story of Uddhava and the news of the Lord are told. There, in the first half, the creation of matter is to be described. Since the story of Uddhava appears worldly there, how can it be in the form of material creation? To this they say - "In the main" and so on. "Of the main authority" is in the genitive case. Thus, the conditions that are the cause of such a story, being of that time, are the subject in the form of the greatness experienced by Vidura, so the creation of matter is in that form - this is the meaning. Now, in describing the creation of matter, in indicating the greatness of the glorious Uddhava, there is contradiction with the previous text indicating the greatness of Hari, so they say - "Action" and so on. Thus, since the action described here is devoted to the Lord, there is no contradiction as the indication of His greatness is not obstructed - this is the meaning. Now, since matter is fivefold, why is it described with six? Expecting this, they say - "With six" and so on. Thus, since the purifiers are that many, it is stated with six, so there is no fault - this is the meaning. Now, if the attachment to matter is established just by this much, what is the purpose of the remaining twenty-eight? To this they say - "With qualities" and so on. Thus, since the first one along with seven describes the Lord, and the later ones describe the qualities, they are stated as objects of knowledge as causes of purification in essence, because all the Yadavas mentioned here are purified gods, so that description is made for the union of the purifier and the purified - this is the meaning. Having thus stated the intention of Shuka and Vyasa, since this meaning is not applicable in the dialogue of Vidura and Uddhava, they state another connection for that purpose - "In the story" and so on. "In the story" means in the dialogue consisting of questions and answers. Thus, in the four chapters, the question-answer form is the general connection - this is the meaning. Expecting [the question] "whose answer to what?", they specifically state that - "In general" and so on. In the previous chapter, general welfare, special welfare, and the Lord's story - these three were asked in order. Among those, regarding general welfare, the answer is threefold with eighteen [verses] - this is the meaning. That being so, the remaining ten are for the question and answer about the story - this meaning is established. Now, what is the connection of the first six verses in the story? To this they say - "Devotion" and so on. In Uddhava who is filled with intense devotion, five or six topics are stated in six verses - this is the supplementary part. It will be clear later. Thus, the introduction of the result itself is the connection - this is the meaning. The story of the cause is its means. By stating its nature, the proof of inability.
Here in "Thus". There, the cause is. The cause in what should not be stated. Now, even if there is no statement on its own, still an answer must be given to the question, so why did he not speak? To this they say - "Like the Lord" and so on. They state another reason - "For she" and so on. Now, why is there inability in negation? To this they say - "On the contrary" and so on. (1)
Here in "Who". "For this very reason" means because inability arises from the absence of service, etc. And thus this elevated (?) devotion [arises] without service due to inability. Here in "How he". Here the characteristic of devotion should be understood as logically established in the form "who is thus, he is thus; who is not thus, he is not thus". (2)
And so on. By stating the cause of inability, he establishes devotion as the characteristic indirectly while directly stating the absence of the effect due to absence of the cause - this is the meaning. "Incidental" means the secondary result of seeing the Lord stated in the verse "they too became". "Question" means the question in the form of restating known propriety. "Being the master" and so on. This section is in the 6th question of the Taittiriya Aranyaka. That entire section indicating the nature of this pastime's intention has been explained and elucidated by me in the Vidvanmandana commentary, so it should be understood from there. "And so on in the shruti" means the following sections are included by "and so on". (3)
Here in "He for a moment". Now, since the dissolution of the life-breath is necessary for immediate liberation, what is the reason for its absence? To this they say - "By the word nectar" and so on. "In remembrance" means in mere remembrance. "Action-form touch sense" and so on means the touch sense determining the bliss action, its inward-turnedness - this is the meaning. "Object" and so on means the object of the said sense, in the form of devotion, is determined - this is the meaning. (4)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus asked by Vidura, the second Uddhava indeed describes Krishna's Vraja-līlā starting from childhood. || 1 ||
Thus asked by Kshatriya Vidura about the news of the beloved Lord Krishna, who is the refuge of the beloved, Uddhava, the devotee, reminded of the Lord Sri Krishna due to longing and special affection, was unable to reply. || 1 ||
He elaborates on this very point by the logic of a fortiori with two verses. Uddhava, who at five years old, performing worship of Sri Krishna through child's play, imagining Krishna and worshipping with imaginary materials, when asked by his mother for breakfast in the morning, did not desire that meal. || 2 ||
Thus from childhood, having spent time in the Lord's service, that Uddhava, having reached old age, when asked about the news, remembering his master's feet, how could he reply? || 3 ||
Thus describing the fulfillment of one overcome by complete devotional yoga with two verses. That Uddhava, well-satisfied by the nectar of Krishna's feet, namely the supreme bliss born from intense remembrance of Krishna, and deeply immersed there by the intense devotional love causing overwhelming emotion, remained silent, devoid of all sensory activity, for just a moment. || 4 ||
Hindī Anuvāda
Uddhavaji's description of the Lord's childhood pastimes
Shri Shukdevaji says - When Viduraji asked such questions related to his beloved Shri Krishna from the supreme devotee Uddhava, he was reminded of his master and due to his heart being overwhelmed, he could not give any answer. || 1 ||
When he was five years old, while playing like children, he would become so absorbed in making and worshipping Shri Krishna's idol that even when his mother called him for a meal, he did not want to leave it. || 2 ||
Now after staying in his service for a long time, he had grown old; therefore, when Viduraji asked, he was reminded of his dear Lord's lotus feet - his mind became agitated with separation. Then how could he answer? || 3 ||
Uddhavaji, drenched in the nectar of Shri Krishna's lotus feet, could not speak anything for two ghaṭīs (ghaṭī). Immersed in intense bhaktiyoga (devotional yoga), he became absorbed in bliss. || 4 ||
SB 3.2.1-4
