Text 11: O Vasu, I know from within your mind what you desired in the days of yore when the Vasus and other demigods responsible for expanding the universal affairs performed sacrifices. You particularly desired to achieve My association. This is very difficult for others to obtain, but I award it unto you.
Text 12: O honest one, your present life is the last and the supermost because in this term of life you have been awarded My ultimate favor. Now you can go to My transcendental abode, Vaikuṇṭha, by leaving this universe of conditioned living entities. Your visit to Me in this lonely place because of your pure and unflinching devotional service is a great boon for you.
Text 13: O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I spoke unto Brahmā, who is situated on the lotus that grows out of My navel, about My transcendental glories, which the great sages describe as Śrīmad-Bhāgavatam.
Text 14: Uddhava said: O Vidura, when I was thus favored at every moment by the Supreme Personality of Godhead and addressed by Him with great affection, my words failed in tears, and the hairs on my body erupted. After smearing my tears, I, with folded hands, spoke like this.
Text 15: O my Lord, devotees who engage in the transcendental loving service of Your lotus feet have no difficulty in achieving anything within the realm of the four principles of religiosity, economic development, sense gratification and liberation. But, O great one, as far as I am concerned, I have preferred only to engage in the loving service of Your lotus feet.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
O Uddhava, I know the desire in your mind. The reason for giving: In the sacrifice of the world creators and Vasus combined, O Vasu, you were formerly a Vasu in a previous birth. Then, desiring to attain me, you worshipped me. Therefore I will give you the means for that attainment, which is difficult to obtain for others who are averse to me. [11]
He praises his good fortune: This birth of yours is the last among existences, in which my grace was obtained. That you saw me alone with clear devotion as I was leaving the worlds of men - this is auspicious by good fortune. [12]
He specifies what he said he would give: Formerly, in the previous kalpa, at the beginning of creation, that by which my glory is manifested. [13]
Thus honored and addressed, I became the recipient of his grace and compassionate glance at every moment. Alternatively, the recipient of grace at every moment. Shedding tears of joy, I spoke. [14]
I do not merely desire removal of my own ignorance, but being eager to serve you, seeing conduct impossible for me, I become deluded. Therefore I pray: "Give me knowledge of the truth." He says this to ask: Who among the four goals of dharma etc., O infinite one, though I am eager to serve your lotus feet, I do not choose them. [15]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Even without that, due to the well-known difference of the Vasus from the world creators, the venerable author said "of the Vasus." Here the word siddhi refers to attainment, as attainment itself is accomplishment. Since I was formerly worshipped, for that reason I will give the means for attaining me, knowledge, which is difficult to obtain for those averse to me who lack devotion to me. He states the truth: Uddhava's entry as Vasu into the eternal līlā retinue indicates that even though eternally perfected, Uddhava is accomplished through practice. He informed Maitreya and Uddhava to preserve the secrecy of the eternal līlā. But some say Uddhava in the līlā is in Dvārakā. [11]
Of that Uddhava. The meaning is: This is an indeclinable word similar to a case ending, used in the sense of auspiciousness, not a word ending in the instrumental case. The meaning is: By the prayers of Brahmā etc., leaving the path attained to those worlds, he goes to his own abode. Although from Kṛṣṇa's statement to Mucukunda "Becoming a best of brahmins, you will come to me alone" and the śruti "A brahmin should cultivate wisdom," only a brahmin has the authority for renunciation which is the means of knowledge and is the final body, still it is said "in which my grace" with the intention that whichever body receives the Lord's full grace is indeed the final one. Therefore it was said in the previous verse "difficult to obtain for others." The meaning is: Difficult to obtain for others, non-devotees of mine eligible for kṣatriya etc. births, without a brahmin body, as that which is obtainable through a brahmin body was obtained. Or: Among existences or incarnations, this is the last, having reached the highest limit, in the form of his portion. As it is said: "All these are portions and partial incarnations, but Kṛṣṇa is the Supreme Lord himself." In the reading "This last bhāva," from the Amara: "Bhāva means existence, nature, intention, action, self, and birth," bhāva means birth. Or: This is the last bhāva, meaning love, by which my grace. The meaning is: Without grace, exclusive association does not occur. Intending that due to your constant good conduct, my vision etc. has occurred, he says "O sādhu." [12]
In my navel, knowledge in the form of the instruction of four verses, by which my glory alone is manifested. He says "Bhāgavata" meaning it establishes pure devotion to the Lord. Or: "Supreme" is an adjective of Bhāgavata, meaning supreme among all Purāṇas, as Sūta says in the 12th Canto: "As Kāśī is supreme among all holy places, so the Śrīmad Bhāgavata is among all Purāṇas, O brahmins." Knowledge means that by which one knows, the Bhāgavata alone is the means of knowing the Lord. As it is said: "The real object to be known, which bestows auspiciousness." [13]
Bhājana in the masculine is archaic usage. The Medinī states: "Bhājana means worthy and vessel." In another reading "at every moment." He spoke: This is past tense usage. It is known to refer to the absence of external activity due to all senses being focused solely on the Lord, as it is seen similarly in "While sleeping, he lamented" etc. [14]
If removal of your ignorance is desired, then I will do that also - to this he says "Not only." Impossible conduct means conduct that cannot occur. Since delusion or ignorance arises from that, therefore, O Lord, you are capable of accomplishing everything - this is the intention. Although for those who serve your lotus feet, none of the four goals of dharma, artha, kāma and mokṣa is especially difficult to obtain, still I do not desire them. The reason for this: Your lotus feet. By addressing him as "O infinite one" he indicates that he is attainable only through the highest service with all effort. [15]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Although Śrī Uddhava is an eternal associate, the address "O Vasu" indicates partial non-difference. Therefore it is said "I will give the means for attaining me." [11]
The reading "bhāva" instead of "sādho" here is erroneous, as the word bhava is not well-known in the sense of birth. Therefore this word bhava is implied by the power of specification. The statement of it being the last existence is with the intention of non-difference with his portion. This exclusive devotion is seeing him in solitude. [12]
Although it is described in the Second Canto as occurring in the Brāhma kalpa, it was taught again in the Pādma kalpa due to doubt from the great passage of time. Therefore his delusion in the form of accepting Sāvitrī could also occur in between. The Śrīmad Bhāgavata being a manifestor of līlā precludes it from being merely dry knowledge. [13]
"At every moment" is an alternate reading. [14]
To indicate Uddhava's status as the main qualified recipient in the Śrīmad Bhāgavata, he explains his intention with "Not only." I do not merely desire removal of my own ignorance or knowledge of the undifferentiated self, by which I would not be qualified for the Śrīmad Bhāgavata. Rather, I am eager to serve you. Therefore, since impossible conduct causes delusion, for removing that, I desire knowledge of the truth, experience of the reality of the līlā. [15]
Śrīmad Vīrarāghava Vyākhyā
He states devotion to the Lord in two verses beginning with "veda." O Vasu Uddhava - this address refers to a previous birth. In the sacrifice of the world creators, the Prajāpatis, and the Vasus, formerly in a previous birth, desiring to attain me, you worshipped me properly. Therefore I know what is desired in your inner mind. I will give that which is difficult to obtain even with difficulty for others who have not worshipped my feet. [11]
"Sa" - O virtuous Uddhava, among existences or births, this existence is the last, the final one. Why? Because you have obtained my grace. And because you have seen me in solitude with clear devotion, leaving the worlds of mortals, going from the mortal world to Vaikuṇṭha. The meaning is: This has occurred by good fortune. [12]
In response to "What will you give?" he specifies the gift in "Formerly." At the beginning of creation, in the beginning of creation, to Brahmā seated on the lotus born from the navel, formerly in ancient times, that which manifests my glory, that which the wise call the Bhāgavata, that supreme knowledge I will give - this is to be connected. [13]
Thus spoken to by the Lord, I spoke thus, he says in "Iti." Thus honored and spoken to, the recipient of the compassionate glance and grace at every moment of the Supreme Person, with hairs standing on end from affection, with faltering syllables, shedding tears of joy from happiness, with folded hands I spoke to the Lord. [14]
What did you speak? To this he says "Who." O Lord, for those who serve your lotus feet, among the four human goals of dharma, artha, kāma and mokṣa, who indeed is very difficult to obtain? The meaning is: No one is difficult to obtain. Even though the four human goals are easily obtainable, O infinite one, I do not choose the four human goals. What kind of person am I? Eager to serve your lotus feet. I am the kind of knower described as "always united" among them. [15]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
What did Hari say? To this he says "veda." O Vasu, jewel among my devotees, I know what is desired in your mind. Then what? To this he says "dadāmi." I give, I wish to give to you what you desire. If it is obtainable by others, what is the use of this? To this he said "duravāpam." For others devoid of devotion to me, this which has issued from your lotus mouth is to be heard with great merit. How could this be for those who have not performed meritorious deeds? To this he says "satre." Formerly in a previous birth, in a particular sacrifice of the sages called munis due to their constant nature of worshipping the Lord, you worshipped me desiring to attain me. [11]
He states another result in "sa eṣa." O virtuous Uddhava, that special grace characterized by bodily association which you have obtained - how is this known? To this he says "yan mām." Since you have seen me in solitude with pure service as I was leaving the world of men. The indeclinable "diṣṭyā" is used in the sense of auspiciousness. [12]
To generate exceptional faith in what is to be said, he praises the knowledge in "purā." "I will teach that knowledge to you" - this should be supplied to complete the sentence. Knowledge which is supreme, from which there is a manifestation of my glory, which the wise call the Bhāgavata because it has the Lord alone as its subject. [13]
With the word "iti" he indicates that the knowledge has other special qualities. Bhājana means vessel according to the lexicon. With hairs standing on end arising from devotion. "Āvabhāṣe" is past tense usage. It is known to refer to the absence of external activity due to all senses being focused on the Lord, as it is seen in "While sleeping, he lamented" etc. [14]
He says "ko 'nvi" to indicate that without devotion to the lotus feet, which is the means of direct knowledge of the Lord, he does not desire anything else. By "eager to serve your lotus feet" the explanation that "I do not choose for so long, how do I not know later" is also refuted, as there is no authority for supplying words, and because eagerness is understood to be eternal. [15]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Therefore even though he is an eternal associate, his Vasu-hood in one portion is highlighted and instructed. [11]
The last of many incarnations for the welfare of the world in the form of the nine Vasus etc. The meaning is: Having reached the highest limit, in the form of his portion. By clear devotion means by following with pure feeling. That you saw by good fortune is indeed auspicious. [12]
"Formerly by me" - Formerly in the Brāhma kalpa, as the Brāhma kalpa is described in the Second Canto. Supreme knowledge in the form of four verses. "Manifesting my glory" is accepted as establishing the impersonal. [13]
Therefore he says "iti" etc. [14]
He submits in that very way in "ko nu" etc. [15]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
I know what is difficult to attain by others, I give that. The reason for giving: In the sacrifice of the world-creators and Vasus gathered together, O Vasu, in your previous birth you were Vasu. Then desiring to attain me, you worshipped me. Thus, due to Vasu's entry into the eternal līlā companions, even though Uddhava is eternally perfected, he made known to Maitreya and Uddhava the state of being perfected through practice, in order to protect the secrecy of the eternal līlā. Some say that Uddhava in the līlā companions remained in Dvārakā itself, and this Uddhava is in the form of Vasu. || 11 ||
He consoles him saying "sa". Among your births, this birth is the last remaining, in which you have attained. That which you have seen again in private with clear devotion, with exclusive devotion - by good fortune this auspiciousness has occurred, is the meaning. Leaving the worlds of humans - by the word "nṛ" living beings are meant, their worlds - going to Vaikuṇṭha, is the meaning. || 12 ||
What was promised saying "I give", that he specifies in "pura". In the primordial creation, in the Brahmā kalpa, my glory, līlās are manifested by which, that - thus say the venerable commentators. Others say "mahima" means greatness. The Bhāgavata in the form of four verses. || 13 ||
Thus honored and spoken to, in expectation, in consultations etc. without Uddhava no one knows this. Let him come, then this will happen - such expectation. In the short middle reading "pratikṣaṇaṃ" means moment by moment. He who is the object of grace, his vessel of sorrow are tears. || 14 ||
Now, O Lord, Master, if you wish to liberate your servant me from saṃsāra or grant sārūpya etc., to reveal your knowledge, enough with that - he says "ko nu". Among the four dharma etc., who indeed is not difficult to attain for those who worship the lotus feet - thus even for those with desires, without knowledge, just by worshipping the feet, attainment of liberation etc. is accomplished, is the meaning. But I do not choose even those benefits attained on their own. The reason for that is you. Therefore what is to be done with knowledge for me, is the meaning. || 15 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O Vasu Uddhava, in the sacrifice of the world-creators and Vasus gathered together, formerly in a previous birth in the state of Vasu, desiring to attain me, desiring to reach me, you worshipped me. Therefore what is desired in your mind, the means to attain me, I know that which is difficult to attain by others, I will give to you. || 11 ||
Among your births, this birth is the last, in which my grace has been attained by you, and that you have seen me with clear devotion, in private, leaving the worlds of bound souls, going to my own world. This is auspicious by good fortune. || 12 ||
What was said "I give", in expectation of what is given there, he says "pura". Formerly in the previous kalpa, in the primordial creation, at the very beginning, to him seated in the lotus in my navel, the manifestation of my glory, the supreme knowledge regarding my majesty, was spoken - this is the connection. || 13 ||
Thus honored and spoken to, tears of sorrow. || 14 ||
For those who worship the lotus feet, who serve the lotus feet. || 15 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Here is a precise English translation of the given Sanskrit text, retaining all numbers and numerical references exactly as they appear in the original:
śrīmadvallabhācāryaviracitā subodhiniṇīvyākhyā
Previously, the Lord said, "Transcending the three states, you will attain Me alone." This seems to be entirely beneficial for Uddhava. For he desires to attain the Lord alone, and to remain constantly near Him. He does not wish to perform spiritual practices. For such a one, sending him to Badrikāśrama is not entirely desirable. Expressing this wish, He offers an alternative. When this is given, that other purpose will be fulfilled. With the intention "He will do just as I do," He says:
vedāham (I know). I know what is desired in your inner mind. This statement is explanatory, meaning "I will give that result." When spoken thus, there is reassurance from the very beginning. Otherwise, there could be doubt about coincidence or misunderstanding of intention.
But how will He give that which is not to be given according to worldly and Vedic standards, as it is of the nature of the Lord? To this He says: dadāmi yat tat (I give that which). The meaning is: I will give exactly what you have set your mind on. He states its extraordinary nature: durāvāpam anyaiḥ (difficult for others to attain). It is difficult to attain for all others except one like you.
He reminds him of that desire, as if forgotten: satre purā (formerly in the sacrifice). In the Vedic text "The first creators of the universe performed a sacrifice," in the thousand-year sacrifice among the creators of the universe, the Vasus were also present. Among them, you alone desired My attainment, not all of them. From the Vedic text "By this indeed the creators of the universe created this universe" and "They attain union and the same world as Brahman," there is the capacity to create the universe. So after creating the universe, attaining union with Brahman is the result for all of them. The sacrifice has the capacity to create the universe due to the special qualification of the performers. Its inherent capacity is the production of the golden bird-like Brahman. At that time, after creating the universe, they attained union with Brahman. But you did not desire either of those two. Rather, engaging in the sacrifice out of social obligation, you desired only My attainment. My attainment means My state - "May the Supreme Person become mine, or may I become Him." And that is entirely difficult to attain through sacrifice. Therefore, the sacrifice did not give the desired result, as it was not truly desired. And being unable to give this, it produced you in this form and had you serve Me. Therefore, I have stated the means by which the result of service, in the form of attaining the Supreme Person in Badarī, will be accomplished. But the result of the sacrifice was not given; the meaning is that I will give it now. The vocative "O Vasu" is to indicate that by the Lord's grace, he has remembered the purpose of this. 11.
The sacrifice was only for the sake of the result - you desired Me alone.
Then what is to be given? How is it to be given? To these questions He says:
sa eṣa (This very). This very state is birth, the final one for you. If it were not given now, then due to the absence of future births for you, there would be no result at all. So what then? He says: yad yasmin (in which birth) My grace was attained. My grace, indicating the result, accomplishes the finality even of the non-final birth. Thus, grace having arisen in the final birth, the result is inevitable. Moreover, it is not mere qualification, but the very face of the result that has arisen. He says this in: yan mām nṛlokān raha utsṛjantam (when you saw Me privately leaving the worlds of men). You saw Me privately leaving all the worlds of men. 12.
This vision arose from pure service. Therefore, being accompanied by the means, it is stable, not coincidental. By utsṛjantam (leaving), the dual meaning of "abandoning" and "creating anew" is intended. Thereby the purpose of the sacrifice and My state become one. Even in My state, these two must be done - remaining hidden and creating the universe, and abandoning all worlds. The abandonment is accomplished by this being your final birth. Creating the universe in My state remains. In that case, in union with Me, creating the universe becomes otherwise impossible, due to the scripture on becoming one: "As all waters have the ocean as their goal." In the state of Brahman as separate, there is no agency in creating the world, according to the maxim "excluding activity in the world." Therefore, with the intention "I will explain how creation of the universe is accomplished through My state without any contradiction," and "I have stated this even to Brahmā," by the knowledge of this meaning, just as Brahmā became of My form and created the universe of My form through action, as that was his qualification; you too, by this knowledge, becoming of My form, will create the universe of My form through knowledge. With this intention, He states that knowledge: purā (formerly). This knowledge to be stated was spoken to the unborn one (Brahmā) seated in the lotus of My navel at the beginning of creation. For at that time, in the Kṛta Age, all were knowers of Brahman, of the form of Brahman. By My instruction, Brahmā made them of the form of the Supreme Person. As stated by the Lord: "When they were skilled in discrimination, in the beginning, in the Kṛta Age." Nābhyam means arising in the navel. Aja means not born through a womb, either without connection or with connection to a body. Due to not having both collective and individual forms. His essential nature is to be stated later. As it is said "This is the play of the Lord partaking of the quality of passion," hence he is unborn.
What was spoken? To this expectation He says: jñānaṁ param (supreme knowledge). Knowledge can also be of the self, to exclude that He says param (supreme). It can also be Upaniṣadic, so to indicate superiority even to that He says: manmahimāvabhāsam (illuminating My greatness) - that knowledge in which My Supreme Personhood shines forth. Greatness-revealing qualities, actions, powers, and extraordinary capacity - where all this shines forth is known in the world as Bhāgavata. The wise say so, hence even in this scripture there is only the discourse of the speakers. 13.
"I will explain that" was not stated, only the object was indicated. "One should not speak to anyone uninvited" is the scriptural norm. Indicating the object alone prompts the question. Therefore, the qualified one, understanding the Lord's intention, asked what should be spoken, as stated in: ity āhata ukta (thus addressed and spoken to). Āhata means addressed, and ukta means spoken to. By the address beginning with "O Vasu" etc. and recounting past service he was addressed, and by indicating the object he was spoken to. Or āhata alone means spoken to, as in "It should be asked." Otherwise, the devotee's question would not be appropriate, as the response would be a wasteful expenditure of speech and troublesome. But when commanded, it must be done in all cases. That is the meaning of ukta. The respect is for the sake of revelation. By this, the strength of the means of knowledge and the strength of the object of knowledge are given. Then what happened? To this he says: I became the recipient of the grace of the Supreme Person at every moment. I had remained subject to time for so long, now I have become of the Supreme. But time too is supreme. To this he says: puṁsaḥ (of the Person). Knowledge may yield the state of the Imperishable, obtained by the word "supreme," which is negated by the word "Person." Moreover, it is not mere relatedness, but being the recipient of grace at every moment. Seeing the devotee, waves of the Lord's grace arise, of which I alone have become the vessel, not like waves merging back into the unconscious ocean, the grace does not merge back into the Lord, but remains constantly directed towards me. Then the effect of the Lord's grace arose in me, he says: snehottharoma (hair standing on end from affection). The inner devotional sentiment was full. Then due to affection, all the hairs stood on end in every part. Deities reside in every part of the body in the form of hair; when the Lord is pleased they all arose pleased. Moreover, due to affection, thinking "Great joy should be given to Him." He became choked in speech, far from uttering words and sentences, even syllables when grasped flowed away. By this, all propriety was completely lost, due to abandoning effort in speech. Moreover, muñcan śucaḥ (shedding tears of sorrow) from the eyes. By this it is indicated that knowledge with its means previously established ceased. Whose hands were excellently joined. Placing the joined palms before him, he made his request. By this his qualification to ask is indicated. Ā īṣad vabhāṣe means somehow syllables emerged from his mouth. 14.
Uddhava, desiring to pray for what he wanted, negates other possibilities and states the reason in three verses. Upon hearing "I spoke the Bhāgavata to Brahmā," to negate the thought "He will likely make me a Brahmā in another universe," he says: ko nv īśa (Who indeed, O Lord). The address īśa is to indicate all capacities. Among those related to Your lotus feet, which indeed among the four objects is difficult to attain? The earth is of the nature of Your feet, even the universe is of the nature of the earth, but having attained that, one serves it like drinking milk. Even there, saroruh means a lotus born from water, the fruit even of water. By this, all results existing in the universe, and removal of suffering and sin, are automatically accomplished in worshipping You. Here liberation is well-known in one part of a holy place, wealth is well-known in one part of Lakṣmī, desire is well-known by serving as a fruit, and dharma is automatically accomplished due to being prescribed. Therefore, which of these is difficult to attain? By the address īśa, even the impossible is accomplished. Caturṣv api is a partitive expression. It is indicated that all are included in these through subtle distinctions, yet if one thinks that what is attained subtly should be attained grossly, to that he says: tathāpi nāhaṁ pravṛṇomi (nevertheless I do not choose). If the Lord's will is thus, then who can prevent it? Even so, that is not what we desire, nor should it be asked for. Moreover, the state of Brahmā is not difficult to attain, many Brahmās are born, as the Lord has the form of millions of universes. So what is the use of being a Brahmā situated in one universe, abandoning the whole to take a millionth part? Therefore I am eager only for service to Your lotus feet. Like a wish-fulfilling gem, the means itself is superior to all that can be accomplished. No one abandons a wish-fulfilling gem desiring cloth, thinking "The wish-fulfilling gem does not give cloth." Therefore, what is the use of being Brahmā? 15.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "veda", "tadetac ca". Means of accomplishment, sending to Badrikāśrama, in the occurrence for another purpose, they explain the method - "aham iva", etc. The śruti is in the Brāhmaṇa of the Taittirīyas, in the seventh anuvāka of the twelfth prapāṭhaka of the third aṣṭaka. "Upāya" means going to Badarī. || 11 ||
In "pure", in the absence of one's own nature as Puruṣottama, how did he himself create such beings - in response to this question, they explain the meaning of words like "nābhyādi" - "asambandhe", etc. Indeed, an effect is produced only when connected with its cause, but this one, due to the absence of direct connection, even though there is inherent conjunction by being seated in the navel lotus, due to the absence of inherence, there is no nature of both types of effects - this is the meaning. Then what is its nature - to this they say - "tasya", etc. "Aja" means in the form of Puruṣottama. "Bhata" because it is accepted by the learned. || 13 ||
In "iti". "Āhata eva vā". In this view, the vocative and the flawless part of the object are the only reasons. The compound is the same. In "paramasya", "param - asya" is the word division. With the intention of a single word, they state another meaning - "jñānena", etc. "Nivāryate" means is prevented from the presence of the Lord. || 14 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
He shows the very words of the Lord - "vedāham" with three verses. Indicating that in the previous birth you were Vasu, he addresses - "vaso". In the past life, in the sacrifice called satra of the world creators, the Prajāpatis and Vasus, because my attainment was desired by you, I was properly worshipped, therefore I know your inner desire in your inner mind, that which is desired I will give you, even that which is difficult to obtain by others who have not worshipped me - this is the connection. || 11 ||
He encourages that - O righteous one! This birth of yours is the final one, there will be no more births hereafter, but you will be liberated - this is the meaning. In response to "how", he says - "yat". Because in this birth, my grace has been obtained by you. How even that happened, in response he says - "yat". Leaving the human worlds, going to Vaikuṇṭha, me whom you have seen with clear devotion, with exclusive devotion, in private, that has fortunately turned out well - this is the meaning. In "sa eṣa sādho", there is another reading "sa eṣa bhāva". || 12 ||
In response to "what do you give", he specifies that - "pura". In the beginning of creation, in the previous time, to Brahmā seated in the lotus of my navel, my glory, power is manifested by this, that supreme knowledge which reveals my glory, which was spoken by me, and which even now the wise call Bhāgavata, that I give - this is connected. || 13 ||
Thus, the expectation, merciful glance and grace of the supreme person, Puruṣottama, he who is the vessel of those two, approached by him, spoken to with "vedāham", etc., and "I give knowledge", I am such. With the short reading "pratikṣaṇa", I am the recipient of grace every moment. By this, fearlessness in speaking as the recipient of grace is indicated. Therefore with affection, with hair standing on end, therefore with faltering speech, shedding tears of joy, with folded hands, I spoke to that Lord. || 14 ||
In response to "what did you speak", he says - "ka". Indicating that you are capable of giving everything, he addresses - "īśa". Therefore, for men who worship your lotus feet, here in the worldly and Vedic paths, in all four human goals - dharma, artha, kāma, mokṣa - which human goal is difficult to obtain? None. Even though this is so, even though all human goals are easily obtainable, I do not choose them. He states the reason for that - I who have eagerness in constantly serving your lotus feet - this is the meaning. And nothing is unknown to you internally or externally, thus indicating what more needs to be said, he addresses - "bhūman". || 15 ||
Hindī Anuvāda
The Lord said - I know your inner desire; therefore I give you that means, which is very difficult for others to obtain. Udbhava! You were a Vasu in your previous birth. In the sacrifice of the Prajāpatis and Vasus who create the universe, you had worshipped me with the desire to attain me. || 11 ||
O righteous-natured Udbhava! This is your final birth in the world; because in this you have obtained my grace. Now I want to leave the mortal world and go to my abode. At this time, you have obtained my vision here in private only due to your exclusive devotion, this is a matter of great fortune. || 12 ||
In the past, at the beginning of the Padma Kalpa, I had instructed Brahmā seated on my navel-lotus about that supreme knowledge which reveals my glory and which wise people call 'Bhāgavata', I give that same knowledge to you. || 13 ||
Viduraji! The grace of that supreme person was constantly showering on me. At this time, due to his speaking respectfully in this way, I got goosebumps out of affection, my speech became choked, and tears began to flow from my eyes. At that time, I folded my hands and said to him - || 14 ||
'Lord! For men who serve your lotus feet, none of the four things in this world - artha, dharma, kāma, mokṣa - are difficult to obtain; and I do not desire any of them. I only long to serve your lotus feet. || 15 ||
SB 3.4.11-15
