Text 31: Uddhava is not inferior to Me in any way because he is never affected by the modes of material nature. Therefore he may remain in this world in order to disseminate specific knowledge of the Personality of Godhead.
Text 32: Śukadeva Gosvāmī informed the King that Uddhava, being thus instructed by the Supreme Personality of Godhead, who is the source of all Vedic knowledge and the spiritual master of the three worlds, reached the pilgrimage site of Badarikāśrama and engaged himself there in trance to satisfy the Lord.
Text 33: Vidura also heard from Uddhava about the appearance and disappearance of Lord Kṛṣṇa, the Supersoul, in the mortal world, which is a subject matter sought after with great perseverance by the great sages.
Text 34: The Lord’s glorious acts and His acceptance of various transcendental forms for the performance of extraordinary pastimes in the mortal world are very difficult for anyone other than His devotees to understand, and for the beasts they are simply a mental disturbance.
Text 35: Understanding that he was remembered by Lord Kṛṣṇa [while quitting this world], Vidura began to cry loudly, overwhelmed by the ecstasy of love.
Text 36: After passing a few days on the bank of the river Yamunā, Vidura, the self-realized soul, reached the bank of the Ganges, where the great sage Maitreya was situated.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He is not at all inferior to me, as he is not disturbed by qualities or sense objects. Let him remain here teaching the knowledge about me to the people. || 31 || * Thus, with this intention, the creator of the Vedas, the origin of words, worshipped. 32, 33 || * Of other animal-like beings with disturbed minds and unsteady thoughts || 34 || Contemplated in the mind. || 35 || Having attained this state from the Kālindī, Vidura reached the celestial river Ganges after a few days. || 36 ||
Thus ends the fourth chapter in the commentary on the third canto of the Bhāgavata || 4 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Alternatively, not afflicted by supernatural qualities like strength, intelligence, vigor, knowledge, detachment, etc. The ability to withstand their force should be understood as not being afflicted by them, just as the ability to withstand the force of desires etc. is called being unaffected by desires etc. Indeed, Uddhava is said to be foremost among the leaders of charioteers, yet nowhere is such supernatural strength manifested. Thus, his ability to withstand the force of strength should be known, and similarly for intelligence etc. That is the meaning of "I am like an extraordinary master with controlled mind." Madvayunaṃ - "Vayuna is known in the sense of knowledge, movement, and expansion of threads" according to etymology. Here in Badarikāśrama, teaching people through sages || 31 || Instructed means sent with a message, meaning "Tell this message to Nara-Nārāyaṇa." And that Uddhava is not even slightly inferior - this verse itself suggests that knowledge not found even in the Vedas exists in the Lord, as indicated by this creator of words which are the characteristics of the Vedas. And that is entrusted to Uddhava, as further suggested. Nara-Nārāyaṇa received that very thing from Uddhava's mouth, as counter-suggested. And the message is: "Greetings to the glorious Nara-Nārāyaṇa, this is the information - For one hundred and twenty-five years, my manifest play would continue, and that limit has now been reached. In Dvārakā, I will disappear along with my associates, and going to Prabhāsa, having installed the authorized deities in their respective positions, I will go to Vaikuṇṭha with one portion as requested by Brahmā, and to your abode unnoticed with the portion along with Arjuna. Moreover, for you who are eager to see my complete form, I have bestowed my likeness and qualities on this chief of my dear associates, Uddhava, since 'Uddhava is not even slightly inferior to me, as he is not disturbed by qualities. Therefore he remains here teaching my knowledge to the people.' This is it." || 32 || By play means by the power of līlā (divine play). Kardhyā means additionally. Upātta means taken up, assumed - the body which is assumed. The meaning is that the appearance and disappearance of that body are under the control of the power of līlā || 33 || The placing of the body is like a deposit, for increasing the courage of the steadfast yogis. Otherwise, hearing of the Lord giving up his body, even their courage would be destroyed - this is the meaning. Alternatively, how is it courage-increasing for the steadfast Yādavas etc. to hear about the placing of bodies in the unmanifest light in Dvārakā and the abandonment in Prabhāsa? The meaning is that hearing this, Vidura made this resolve in his heart: "This is inevitable, grief should not be felt here." Or vardha can also mean cutting. Alas, if this is the fate of such great ones, what then of others like me? - meaning it shakes one's courage. For others, even for non-devotee yogis, making the body disappear in one place and making it known to people as abandoned in another place is extremely difficult even for yogis - this is the meaning. The context is: The placing of the body means the entering of one's form into the abode which is the realm of unmanifest play. It says - of animals means those attached only to the path of karma, as per the Vedic statement "He is indeed the animal of the gods." Hence they have disturbed minds, unable to do this || 34 || Ātmānaṃ means himself, that is, Vidura. Cintitaṃ means remembered, thinking "What you have heard from me should be told to Vidura" - contemplating thus, thinking "Oh how fortunate I am, to be remembered by Śrī Kṛṣṇa even after he has left the world." In the Bhāgavata, regarding Uddhava: "Oh, Vidura who was remembered by the Lord is blessed, but I am unfortunate" - thinking thus, Śrī Śuka encourages him: "But you were dead and brought to life by him, so you are even superior to him" - he says this by addressing him as Kuruśreṣṭha || 35 || Siddha eva means already perfected. Where svaḥsariti means Maitreyaḥ, the son of Mitra || 36 ||
Thus ends the fourth chapter of the third canto in the Bhāvārthadīpikāprakāśa commentary on the Bhāgavata || 4 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
By samādhi means by a special manifestation, īje means he served as if directly || 32 || 33 || 34 || 35 || Vidura iti means these three verses. By play means by the līlā which gives joy to devotees, as per the maxim "Though beyond the material world, you imitate the material world on earth." Upātta means manifested in the material world. The body assumed by him - the placing of that very body means establishing it in the transcendental abode by removing it from the material world. He specifies this: For the steadfast means for those experiencing the eternal pastimes, due to ascertaining the eternal nature of the pastimes, it increases courage in the expectation of attaining him. For others means for those with opposite conceptions, it is most difficult to conceive. Like "Bring firewood", where the general meaning of the verb indicates a specific meaning. Already perfected, because he was remembered by Lord Śrī Kṛṣṇa himself || 36 ||
Thus ends the fourth chapter of the Dīpikādīpanī commentary on the third canto of the great Bhāgavata Purāṇa || 2 ||
Śrīmad Vīrarāghava Vyākhyā
He says this very thing with na etc. Uddhava is therefore also not inferior to me, does not become inferior to me. "The uncontaminated attains supreme equality. And due to the indication of equality only in enjoyment, excluding involvement in the world, they attain similarity with me" - equality in enjoyment intended in Vedic statements, aphorisms, traditional texts, etc. is meant. In liberation, he is fit for equal enjoyment with me - this is the meaning. Why? Because he is not afflicted by the guṇas, the qualities of rajas and tamas mixed with sattva, and their effects like sound and other sense objects - he is not pained. Therefore he is a master, one whose senses are under his control. By this, the complete attainment of the means of liberation is indicated. Therefore, due to being dear like myself, let him remain teaching knowledge about me to the world, to the mortal world, until liberation - this is to be supplied || 31 || He concludes with evam etc. Thus, instructed in this way by the Lord who is the guru of the three worlds, who is known through scriptural authority, Uddhava, having reached Badarikāśrama, worshipped Hari, the Lord, through samādhi, through meditative yoga || 32 || Vidura iti means Vidura also. Having heard the activities and conduct of the Supreme Self, Śrī Kṛṣṇa, who had assumed a body for play, who had taken up a supernatural divine form by his own wish, and the giving up of the body which increases the steadfastness of the steadfast yogis, which is most difficult for those with disturbed minds, unsteady thoughts, for animals meaning the ignorant, O best of the Kurus! O king! - having heard that he himself was seen, observed by Kṛṣṇa, by the Lord as the agent, with the mind as the instrument - this connects with the previous. When the devotee Uddhava had gone, meditating on that very Śrī Kṛṣṇa, overcome with love, overwhelmed with unsurpassed love for the Lord, he wept || 33 || 34 || || 35 || Kālindyā iti means the best of devotees, the foremost devotee Vidura, himself already perfected, already established in devotional yoga, after a few days, from the Kālindī, from the Yamunā, reached, arrived at the celestial river, at the Ganges, where Maitreyaḥ, the son of Mitra, stays on the bank of the Ganges at Haridvāra - he reached there, this is the meaning || 36 ||
Thus ends the fourth chapter in Vīrarāghavācārya's Bhāgavatacandracandrikā commentary on the third canto of the great Bhāgavata Purāṇa || 4 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The Lord says: "I am the master. Uddhava, who has conquered and controlled me through his qualities like devotion etc., is not even slightly inferior to me. Rather, he is equal to me. 'Superiority, equality or victory of the superior is spoken of, but for the inferior it is said for delusion or disregard.' From this and other statements, it should be understood that Krishna spoke of his own lordship over Uddhava either to delude the wicked or to indicate the superiority of the person who was his teacher of knowledge at that time, not as the actual truth. Because I thought, 'Let him who is superior to me as the teacher of my knowledge remain here, teaching knowledge etc. to the people of the world again.' This is the meaning. This resolves the question of why Uddhava remained. It is said that Uddhava also followed this instruction in 'evam'. He worshipped him whose source of knowledge is the Veda. || 32 || * Having completed the story of Uddhava, he tells the story of Vidura starting with 'viduro'pi'. || 33 || Giving up the body means abandoning the earthly world for animals who are ignorant. || 34 || The self is remembered as seen by one's own mind. || 35 || Maitreya, son of Mitra, reached the heavenly river Ganga. || 36 ||
Thus ends the fourth chapter of Śrīmadvijayaḍhvaja Tīrtha's Padaratnāvalī commentary on the third canto of the Śrīmad Bhāgavata. || 4 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Because he is not inferior to me in any way, he is not afflicted by the qualities like sattva etc., meaning he is beyond the qualities. Because he is the master, capable in all matters, and is teaching knowledge about me - meaning to those great sages at Badarikāśrama as well. This teaching, though not explicitly mentioned, should be understood, since it is impossible for the Lord's will to be otherwise, as stated in "His desire is never frustrated". || 31 || This instruction from the Lord for Uddhava to go to Badarikāśrama implies he could not remain in this place of the Lord's pastimes. He worshipped through samādhi, with one-pointed mental focus, as if directly serving. But this should be understood as happening briefly along with Maitreya, showing the cause of his steadfastness. || 32 || The threefold mention of Vidura here is to bring him near to worldly devotees. Giving up the body means entering and placing his form in the fire at the end of the manifest pastimes. For the wise whose minds are absorbed in that, it increases their conviction of remaining in that form. For others with opposite understanding, it means it is difficult to comprehend without knowledge of the truth. || 33 || 34 || 35 || 36 ||
Thus ends the fourth chapter of Śrī Jīva Gosvāmī's Kramasandarbha on the third canto of the great Bhāgavata Purāṇa. || 4 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He states Uddhava's qualification to be his own image: "Not even slightly inferior to me, because he is not afflicted by the qualities like sattva etc." Now, there are over a thousand liberated souls in this world who are beyond the qualities and not afflicted by them. Does this mean they are equal to the Lord? True, but it should be explained thus: He is not afflicted by the transcendental qualities like strength, intelligence, knowledge, detachment etc. Their ability to withstand the force of those qualities should be understood as not being afflicted by them, just as the ability to withstand the force of lust etc. is called not being afflicted by lust etc. Uddhava is said to be foremost among the chief warriors. Yet he never displayed such transcendental strength anywhere. So restraining the force of strength, and similarly of intelligence etc., should be understood. This is his unique quality, that he is controlled by me who am the master, as if enchanted. 'Mad-vayunam' means knowledge of me. || 31 ||
In this way, through Uddhava, he became the guru for some remaining sages living at Badarikāśrama who were in the three worlds. The Lord, while going to Mithila etc., all the earthly realms, heaven, Vaikuṇṭha, Sutala etc. to meet Śrutadeva and others, defeat demons like Bāṇa, bring the Pārijāta tree, bring back the brāhmaṇa's sons, bring Devakī's sons etc., made those places fulfilled by his darśana and instructions. But not going to Badarikāśrama, and remembering the longing of the sages there, he sent Uddhava there. In some kalpas, he himself went to Badarikāśrama, in which case Uddhava was not sent there. He was instructed to deliver some message. The message to be given to Nara-Nārāyaṇa is the verse beginning "No'ddhavo'ṇvapi". By 'śabda-yoni' it is hinted that the Lord knows even what is not found in the Vedas, which are the source of words. And that knowledge was entrusted to Uddhava, further hinting that Nara-Nārāyaṇa would receive it from Uddhava's mouth. The message letter says: "Salutations to Śrī Nara-Nārāyaṇa. Let it be known that my manifest pastimes on earth will last only 125 years. That limit has now been reached. So I am disappearing from Dvārakā with my associates. Going to Prabhāsa, I will send back the incarnated devas and other authorized devotees to their abodes. With one portion as requested by Brahmā I will go to Vaikuṇṭha, and with the portion with Arjuna I will go unnoticed to your abode. For you who are eager to see my full form, I have invested my dear associate Uddhava with my own form and qualities. For: 'Uddhava is not even slightly inferior to me, not afflicted by qualities, and is the master. So let him remain here teaching knowledge of me to the world.' Here means in Badarikāśrama." || 32 || One whose body is taken up (ātta) excessively (upa) by play (krīḍā). His body is under the control of the pastime potency, manifested and concealed by that potency alone. In this way, hearing about the Lord's giving up the body, meaning placing the unmanifest forms of the Yadavas etc. in Dvārakā and again abandoning them in Prabhāsa, how did it increase Vidura's steadfastness? It means Vidura bound steadfastness in his heart just by hearing this. Or, it was extremely difficult for others - non-devotees and non-yogis - to increase or decrease steadfastness. For yogis it is difficult to make the body disappear in one place and appear as abandoned in another place. 'Of animals' means due to lack of devotion. 'Distressed souls' means those unable to do this, with agitated minds. 'The self' means himself. || 33 || 34 || 35 || When it was accomplished in some days from the Yamunā, meaning after some days had passed, he reached the celestial river Ganga. || 36 ||
Thus the fourth chapter is completed in the Sārārthadarśinī, which delights the hearts of devotees, in the third canto, in association with the good. || 4 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
'Mad-vayunam' means knowledge about me. || 31 || 'Śabda' means the Veda, 'yoni' means that which reveals, so by him who is known through the Vedas. || 32 || 33 || Increasing the steadfastness of animals, meaning those equal to animals being controlled by wife, children etc., of disturbed souls meaning those with agitated minds, and for others averse to Hari, difficult to do in their presence - hearing about the Lord's associates like Sātyaki giving up their bodies in this way. || 34 ||
Seeing Vidura mentally when Maitreya was inclined to instruct him, meditating on the self seen by Krishna's mind, thinking of him as the recipient of Krishna's grace, he wept as he was overwhelmed with love. || 35 || Therefore, accomplished in some days from the Yamunā, where Maitreya son of Mitra was, he reached the celestial river Ganga at that place. || 36 ||
Thus ends the illumination of the meaning of the fourth chapter of the third canto in the Śrīmad Bhāgavata Siddhāntapradīpa. || 4 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Moreover, Uddhava is not even slightly inferior to me. The qualities required for being the foundation of knowledge are all present in me; in origin also, all exist in every way. Therefore, he is not inferior to me even by an atom. He cites evidence for this - "yad guṇair nārdita" (who is not disturbed by the guṇas). Only he is qualified for my knowledge whose mind is not agitated by the guṇas. The guṇas indeed produce many disturbances in the heart. What more, even Brahmā is not free from such disturbance, so only this one is "not disturbed by the guṇas". He gives the reason for this - "prabhu" (master). Prabhu means capable, controller of his own nature, and he alone is called śūra (hero). Only a hero becomes a master in the world. Similarly, in this scripture, one who conquers his own nature in this way is the master. And Uddhava is like that - though a Kshatriya, hero, relative, and even paternal uncle, he serves with the humblest attitude, even lower than the lowest - this indeed is conquering one's own nature. This alone is mastery as understood by the Lord. Therefore, "let him remain in this world, imparting my knowledge to qualified people, teaching control of the senses through instruction in devotion and knowledge." This is the connection with "Thus he thought" ||31||
Then it is said that he did exactly as commanded by the Lord - "evaṃ trilokaguruṇā" (Thus by the guru of the three worlds). Having been commanded "You remain, teaching this subject matter in this way", though knowing "The orders of gurus are not to be questioned" and "This is impossible for me", he did it according to his ability, thinking "The words of the guru of the world must be carried out". Now, knowing that all were unqualified, why did the Lord station Uddhava? Anticipating this doubt, it says "śabdayoninā" (by the creator of the Vedas). He is the creator of the Vedas, he speaks of objects with full authority. Wherever he enters with that authority, he himself becomes qualified, so he has no consideration of qualification or disqualification. Beginning with "Prajāpati tore out his own fat", it says "He should sacrifice the Prājāpatya goat to Aja (the unborn)". Indeed, such a goat cannot be produced by anyone. Even so, playing in all ways, whichever sacrificer he wishes to play with in this ritual, he makes him so by entering him. Therefore, here also "instructed by the creator of the Vedas", going to Badarikāśrama, unable to find any other means to accomplish the purpose stated by the Lord, he worshipped through samādhi the Lord who removes all sorrows, thinking "He will remove even the affliction of my mind". Thus, he remained by the Lord's command, so there is no obstruction from curses etc., nor any assistance. Even the abandonment of the Yādava nature is not ultimate, since the Lord is still a Yādava now. Thus, having dealt with the incidental, it is so from the experience of devotees. Even in līlā, it is so by his own will according to worldly understanding. ||32||
He states the main topic - "viduro 'pi" (Vidura also). Since the conclusion is not stated, the connection with māyā is established there also by the opposite. Therefore, the story of Vidura is also told as a supplement to that. Hence later Vidura will say otherwise "This very Lord as Time has come for all of us". Just as Uddhava went to Badarikāśrama, so Vidura also "reached the celestial river" - this is the connection. To indicate that he did not have complete knowledge in between, it is said in the Bhāgavata that after Uddhava's departure, he himself wept, overwhelmed with love. The causes of weeping are hearing the Lord's pastimes, hearing the Lord's bewildering pastimes, and hearing of the Lord's grace on devotees. This is sāttvika. The first is rājasika. Thus, the weeping is due to the arising of three types of love from all three. Since it was heard from Uddhava's mouth, there is no doubt of it being otherwise. He describes the objects according to common understanding - "kṛṣṇasya" (of Krishna). To generate devotion through the pastimes, he states the glory of the essential nature - "paramātmana" (of the Supreme Self). This is said from Vidura's perspective, since he knew the Lord's essential nature according to tradition. Paramātmā is the Supreme Person. Being the Self, he alone is supreme. Though cintāmaṇi etc. are supreme in worldly understanding, they are not the Self, nor is the individual soul supreme; thus the Lord alone is known in both ways, so it is stated thus. He assumed a false human form like a child actor through play, that itself is stated as taking on a body. The deeds of such a one, praised by all, are removing the earth's burden etc., or lifting Govardhana etc. The "ca" (and) includes secret ones also, or the wonderful pastime of enjoying with the gopīs. ||33||
* "Deha-nyāsam" means placing the body in its cause, or abandoning it like an actor through verbal trickery. "Evam" means in the way heard. "Dhīrāṇām" means those who contemplate detachment. Courage means boldness, in completely renouncing everything, thinking "This alone should be renounced through yoga in this way". By showing the result as "gone to his own form", it increases courage by indicating that intermediate suffering need not be considered. For others who lack discrimination and identify with the body, it is most difficult, indeed no one else can do so. Even so, for animals who lack discrimination of future benefit and harm. Even among them, for those with agitated minds, whose very nature is agitation as an innate quality of their inner organ. Those who lack courage even through delusion are distinguished even from animals. ||34||
Moreover, hearing that the Lord held him in his mind. The address "best of the Kurus" is to indicate that the merits performed by his ancestors are present in the family members in this way. The "ca" (and) includes Maitreya's instruction for teaching. Not merely remembrance, but established in the mind. Even for an outward-facing devotee who is fleeing, held in mind contrary to the rule "As they surrender to me". Meditating on himself as such an object of grace, since no other quality is mentioned, he wept when the devotee (Uddhava) left. And he became overwhelmed with love, meaning he fainted. ||35||
Then the Lord came during the fainting, instructed everything and left, so becoming perfected, endowed with knowledge etc., rising from the faint, having attained the goals of human life from the treasure-place on the bank of the Yamunā, in just a few days he reached the celestial river. This state of delusion is only for humans, not for gods. And the Ganges leads to godhood, so though present here, it is indeed the celestial river. The address "best of the Bharatas" indicates he is not deluded by māyā, having attained discrimination culminating in the result. "In a few days" is said to indicate the removal of obstructing time. "Reached excellently" indicates absence of suffering in between. He states the reason for going there - "where the sage son of Maitrā". Though the son of the world's friend, being such, he will fulfill everyone by his very nature. He removes doubt of his going elsewhere - "muni" (sage). For he is contemplative, and knows Vidura will come. It is indicated that such a place and speaker are effective for the fruit in the Lord's story. ||36||
Thus ends the explanation of the fourth chapter of the third canto in the Subodhinī of Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa, on the Śrīmad Bhāgavata.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On "evam" here. From "śapāder" etc., the curse is not an obstruction to his staying, time is not a means of accomplishment - this is the meaning. "Loke pratīte" is connected with "tathātvam".
On "viduro 'pi" here. "Taccheṣatvena" means as a supplement to that reversal. Thus here the Lord's entry with his own portion and creation through refinement of intellect is described.
Thus ends the explanation of the fourth chapter in the Subodhinīprakāśa on the third canto by Śrī Gosvāmī Puruṣottamacaraṇajī Mahārāja.
Śrī Giridhara-kṛtā Bāla Prabodhinī
He establishes superiority - No. The manifestation is not even an atom less than me. Because the Lord is completely capable through sense-control. He states the reason for that - Since. Since he is not afflicted by the guṇas (qualities) like sattva etc. and their effects like sound etc., meaning he is not distracted. Therefore, being equal to me, let him remain in this mortal world, making people understand knowledge related to me, dependent on me, and about me. || 31 ||
Thus, having dispelled the king's doubt, he concludes the story of the manifestation - Thus. Thus, having contemplated, instructed by the guru of the three worlds Śrī Kṛṣṇa with teachings on truth, "Go to Badarī" etc., therefore, though not wanting separation from him, due to the inviolability of his order, having reached Badaryāśrama, he worshipped Hari through samādhi - this is the connection. To the question why he was forcibly sent there for instruction in knowledge, suggesting it was to protect the boundaries of that (Vedic tradition) as the originator of the Vedas, he says - By the source of sound. || 32 ||
Thus, having concluded the incidental, he states the main topic of Vidura's story with "Vidura also" etc. Vidura also, manifested by play for the sake of play, voluntarily accepted body for human drama, having heard the praised actions - and birth etc. from the implied 'and' - of that Supreme Self Śrī Kṛṣṇa. || 33 ||
Having heard in this manner his relinquishment of body. He specifies the relinquishment of body with wonder - Increasing the courage of the courageous. But for others with wavering minds, therefore like animals with minds absorbed in sense objects, more difficult. || 34 ||
Suggesting that Vidura's devotion was also reciprocated, he addresses - O best of the Kurus. Having heard that his own self was seen and contemplated by Kṛṣṇa's mind, meditating on that very Lord, overwhelmed by love for him, he wept when even the divine Uddhava had departed - this is the connection of the three. || 35 ||
Then the bull among the Bharatas, Vidura, though already perfected and full of devotion by the Lord's grace, in a few days reached the Gaṅgā from the Kālindī (Yamunā). To the question where he went, as many places are possible, he says - Where. Where on the bank of the Gaṅgā at Haridvāra the sage Maitreya, son of Mitra, resides, there he reached - this is the connection. || 36 ||
Thus by Śrīgiridhara named, of the lineage of Śrī Vallabhācārya, Son of Gopāla, entitled to serve the feet of Śrī Mukundarāya, || 1 ||
For the attainment of the bliss of devotion, This commentary Bālaprabodhinī on Śrīmad Bhāgavata || 2 ||
Was composed, and here in the third, The fourth chapter describing the meeting of Kṣattṛ and Maitreya was explained. || 3 ||
Hindī Anuvāda
Uddhava is not even slightly less than me, because he is ātmajayī (self-conquered) and has never been swayed by sense objects. Therefore, let him remain here, teaching people my knowledge || 31 || * * Upon this command from Śrī Kṛṣṇa, the jagadguru (world teacher) and root cause of the Vedas, Uddhava went to Badarikāśrama and began worshipping Śrī Hari through samādhiyoga (meditation) || 32 || * O best of the Kurus, Parīkṣit! The Supreme Soul Śrī Kṛṣṇa had manifested his Śrīvigraha (divine form) through līlā (divine play) and through līlā made it disappear. His disappearance was encouraging for the steadfast men and extremely difficult for other unsteady men comparable to animals. Hearing from the mouth of the supreme devotee Uddhava about His praiseworthy deeds and His disappearance in this manner, and knowing that the Lord had remembered me too while going to the supreme abode, Vidura, after Uddhava's departure, began to weep, overwhelmed with love || 33-35 || * * After this, the crown jewel of siddhas (perfected beings), Vidura, departing from the bank of Yamunā, reached the bank of Gaṅgā in a few days, where Śrī Maitreya resided || 36 ||
Fourth chapter ends
SB 3.4.31-36
