Uddhava Gita

Shukadeva Goswami looked kindly at King Parikshit and said, "Parikshit, has any doubt arisen in your mind? Are you not listening carefully to the story of Dattatreya Avadhuta? What do you want to know? Ask without fear, O king. I will answer all your doubts, O king."

Parikshit bowed his head and replied, "No, master, I have no doubt. I am listening carefully to all your words. But while listening to you, one question is making me think deeply, master."

Shukadeva said, "What question? Tell me, O king."

Parikshit asked, "The Avadhuta named Dattatreya, of whom you are speaking—who is he, master? Such wisdom, such intelligence, cannot possibly belong to any ordinary Brahmin. Then does he have some other identity, revered teacher?"

Shukadeva smiled gently. "You are intelligent, Parikshit. You have understood correctly. Avadhuta Dattatreya is an incarnation of Narayan himself. Long ago, pleased by the hard penance of sage Atri and his wife Anasuya, Lord Vishnu was born as their son, O king."

Parikshit asked again, "What does the name Dattatreya mean, master?"

Shukadeva explained, "Narayan became pleased with his devotees and gave himself to them. So his name is Datta. And because he was born as the son of sage Atri, his other name is Atreya. Together these became Dattatreya. In that incarnation, he took the form of a great yogi Avadhuta and taught the knowledge of Brahman. Do you understand, O king?"

Parikshit folded his hands. "The play of Narayan is truly strange, revered teacher. Then he himself told Uddhava his own story. What did he say about this wonderful Avadhuta, master? Please tell me that, great sage."

"Yes, Parikshit, you are right," Shukadeva said. "Narayan himself is telling his own story. He is really Dattatreya. Listen, O king, I will tell you that very tale. Listen carefully. There, there sits Uddhava before him with folded hands. Listen to what the dear devotee says to his beloved friend and Lord, Shri Hari."

In that sacred narration within the narration, Uddhava spoke with deep feeling to Shri Krishna.

"Blessed are you, master. Blessed is this Yadu line. Age after age, this family has been blessed by your grace. It gives me thrills even to think that now you are teaching me in the form of Shri Krishna. And long ago, this same you taught my own ancestor Yadu. How wonderful is your divine play. Then please tell me, O Govinda, what more did King Yadu ask Dattatreya?"

Shri Krishna said, "He had learned from many creatures and events in nature. While speaking of that, he now mentioned the kite to King Yadu."

Yadu was astonished. "You learned even from a kite, master? How did you learn? A kite is a flesh-eating bird. How did it become your teacher?"

Dattatreya said, "Listen, great King Yadu. One day I saw a kite flying away with a huge fish clutched in its claws. And all the crows of the land were chasing it to snatch the fish away. Wherever the kite went, the crows surrounded it and pecked and struck it until it became completely troubled. The kite got no peace at all. At last, annoyed, do you know what the kite did? It dropped the fish on the ground. Then the crows left it alone. They started fighting among themselves over who would take that fish."

Yadu asked, "What lesson did you learn from this event, holy Brahmin?"

Dattatreya replied, "Look, O king. I learned that as long as you hold tightly to worldly property, greedy relatives will trouble you to take that property away. Become poor, become free from attachment, and then you will find peace and comfort."

Yadu said, "Blessed master, blessed is your far-seeing wisdom. But how does detachment from enjoyment arise?"

Dattatreya answered, "One must be alone, O king. A yogi must always be alone. A young unmarried girl taught me that lesson."

At once Yadu leaned forward with eagerness. "Please tell me, master. Tell me about the teaching of that young girl too. Let me bless my life by hearing it."

Dattatreya said, "That too is a strange lesson. Listen then. Once, in a householder's home, a girl was alone. At that time two guests arrived, so the girl went to pound rice for serving them. She had many shell bangles on her hands. They were making a jingling sound. It was making her work difficult. She began to think, oh, what trouble this is. The scriptures say that modesty is a woman's ornament, and look at me, making noise like a shameless person. Well then, let the girls stay on. Let there be one bangle on each hand, and I will break all the others."

Yadu asked, "What lesson did you learn from that girl, best of Brahmins?"

Dattatreya replied, "I learned that on the path of penance, a yogi should walk alone. The more people one mixes with, the more quarrel, the more trouble. The other bangles on the girl's hand were making noise together, but as soon as only one bangle remained, there was no more sound."

Shri Krishna then said to Uddhava, "In this way, one by one, Avadhuta Dattatreya told our ancestor King Yadu about twenty-four teachers. Then he went away on his own path."

Then the Lord asked, "Uddhava, tell me, what did you learn from this story?"

Uddhava bowed and answered, "Master, I learned that the truth of the guru is one and undivided. If one has eyes that can see, ears that can hear, and the wisdom to judge, then one can learn from everyone in nature."

"Well said, Uddhava, well said," Shri Krishna replied. "Your understanding is completely true."

After hearing about the truth of the guru, Uddhava desired to know the truth of spiritual practice. So he asked, "O master, by what qualities do your dear devotees win your heart? There are many paths of practice. But by which path can you be pleased most easily?"

The Lord answered, "Truly, the path of practice is varied. There are many ways, such as yoga, sankhya, non-violence, study of scriptures, and more. Taking sannyas, performing sacred rituals, repeating mantras, visiting holy places, keeping vows and rules—there is no end to the variety of spiritual practice. But easier than all these is the company of holy people. Through holy company, the impurity of the mind goes away very quickly, as it does through nothing else. So holy company is the easiest path to please me."

Uddhava asked, "Through this holy company, which seekers have received your grace, master?"

Shri Krishna said, "There will be countless names, Uddhava. It cannot be finished by speaking. Prahlad and Bali, born in the demon race, found me through holy company. Mayadanava, the demon king Vrishaparva, all of them were purified through this holy company. They were freed from their demon nature and became my devoted followers."

Uddhava was filled with wonder. "Then does this holy company purify even demons? How wonderful, master. Even if someone is born among animals, can they be saved through holy company?"

"Of course," the Lord replied. "My dear devotee Gajendra found me while still in the body of an elephant. The greatest devotee Hanuman and his friend Sugriva were born among monkeys."

Uddhava said, "Then that is true indeed. When you came as Ramachandra, you especially showed mercy even to lowly animals, master. Jambavan, the king of the bears, received your grace. And Jatayu, the flesh-eating bird, was also your devotee. To avenge the insult done to Sita Devi, he fought with all his strength. He may not have won, but by your grace he reached Vaikuntha after death. We all know that."

Shri Krishna said, "You have spoken truly, Uddhava. In the case of devotees, never judge by caste. Tuladhar was a merchant, a Vaishya, and Dharmavyadha was a Shudra. They too received my grace through the power of good company."

Uddhava then asked, "Master, the women among your devotees are also not few. We especially know of the men. Now I want to hear about your women devotees, O Lord."

The Lord replied, "Very well, then listen, Uddhava. When I was in Vrindavan, once I sent my friends to ask for some alms for a sacred ritual. They begged the Brahmins of that place, but the Brahmins did not agree. Yet the wives of those Brahmins were deeply devoted. When they heard that my friends and I were hungry, they brought many fine dishes and satisfied us."

Uddhava said in surprise, "What, master? Why did the Brahmins behave like that?"

"Sometimes it happens like that, Uddhava," Krishna said. "Brahmins, men, become blind with pride in their knowledge and in their rituals. Even when I am near, they cannot recognize me. But women are simple-hearted. By the strength of devotion, by the strength of love, they recognize me rightly."

"Blessed are those devoted Brahmin women," Uddhava said. "They are worthy of respect, master. We also know that Kubja in Mathura received your grace."

The Lord said, "Kubja was then a servant of Kamsa. But when I only asked once, she placed fragrant sandal paste in my hand for adorning my body. She did not fear the king's punishment. How could I fail to show her grace? I made her deformed body beautiful with the touch of my lotus hand. After the death of Kamsa, I also went to her house to honor her invitation, Uddhava."

Then Uddhava softly asked, "And the gopis of Braj, will you not speak of them, master?"

Shri Krishna looked at Uddhava and said, "You yourself went to them, Uddhava. I have heard that the daughter of Vrishabhanu gave you many teachings of truth at your request. Then do you not know of them?"

Uddhava lowered his head. "I know, master. Seeing their pure love, all the darkness of my knowledge disappeared. I wish that I may be born as grass, as a creeper, as a bush in the soil of Vrindavan. Then the dust of their feet would touch my body, and I would become pure. Master, the more I hear of the love of the Braj gopis, the more I want to hear. Please, out of grace, tell me more about them. Master, tell me more."

Then the Lord spoke words full of deep emotion. "Even I myself cannot fully understand the love of the gopis, Uddhava. Even if I stayed on earth for a lifetime equal to that of the gods, I still could not repay the debt of their love. Do you know, Uddhava, when uncle Akrura was taking me and elder brother Balaram to Mathura, the cries of the gopis tore my heart with pain. Their very simple minds thought of every way to keep me back and not let me go."

Uddhava asked, "What did they do, master?"

Krishna answered, "Some held the horses' reins. Some clung to the wheels of the chariot. They were determined not to let the chariot move in any way. Some even lay down in the dust before the chariot, right on the road. At other times they tried to hide their love for me from society, but that day all barriers broke. All shame disappeared. Uddhava, only I know with how much pain I calmed them a little by promising to meet them again. Even now, when I remember their tearful pleas, I cannot remain steady, Uddhava, I cannot remain steady."

Uddhava cried out, "Master, what is this! You are crying?"

The Lord said, "The gopis think me very cruel, do they not, Uddhava? They think perhaps Krishna cannot even understand the depth of their love. But I know that in this world and the next they desire nothing but me."

Uddhava answered with trembling voice, "Master, the tears in your eyes are showing the truth of your heart. You are the endless ocean of mercy. Can you fail to love the devotees who love you so deeply?"

Krishna replied, "There is a great difference between the gopis and other devotees. You know my promise. In whatever way a devotee remembers me, in that same way I worship them. But though I am the Supreme Lord himself, I lose before the love of the gopis, Uddhava. I am in debt to their love. I have no power to return love equal to theirs."

Uddhava bowed deeply. "Blessed, blessed are those gopis. By the power of love they have defeated even the Lord himself. Who is greater than them in all the three worlds? I bow again and again at the feet of those gopis."

The Lord continued, and his voice became even softer.

"Do you know, Uddhava, their love was so deep that they even forgot my true nature, my divinity. To them I am not the Lord of Vaikuntha. I am only a most beautiful young cowherd boy. Do you know, on that autumn full moon night, saying I would return, I left the daughter of Vrishabhanu alone in the forest and disappeared. How much pain I gave her. Uddhava, even now my eyes fill with tears when I remember it. Even now, when the moon rises over the tops of the palaces of Dwaraka on a full moon night, it seems that I hear in my ears that cry of pain— where are you, my beloved? Why can I not see you? I am your maidservant, your servant. Where have you gone, leaving me alone, master? Friend, where are you hiding? O Krishna, O Shyam Sundar, where are you, where are you?"

Then Krishna said, "I could not understand the greatness of her love, Uddhava. What sweetness of mine does she taste within her heart, Uddhava? I do not understand. In both union and separation she remains absorbed in some ocean of joy. But I, though I am the Lord, cannot reach the depth of her being. What am I to do?"

Uddhava said anxiously, "Master, be calm, master. Be calm. Seeing streams of tears in your eyes, I myself cannot remain steady, O Lord. If I had known that speaking of the gopis would give you such pain—"

Krishna stopped him gently. "This is not my fault, friend. Unless I take her feeling into my own heart, my thirst will not be satisfied. Only if she and I become one someday will I be satisfied. Not before that."

Uddhava then said, "Let this topic rest, master. You were speaking of holy company. Now please speak of surrender. I have heard that surrender is the first step of devotion. I want to hear about this in detail, master."

"Excellent," the Lord said. "Then listen. If anyone says from the heart, Master, I am yours alone, then I give that person fearlessness from all beings. This is my vow."

Uddhava asked, "What are the signs of surrender, master?"

Shri Krishna answered, "The first sign of surrender is humility. My worshipful Lord is the ruler of the whole universe, and I am his small servant's servant—this is the mood of a true devotee. If pride remains in the mind, surrender will not be complete."

"What other signs are there, master?" Uddhava asked.

"One who is surrendered will offer everything to me," Krishna said. "All his actions, all his food, all his sacrifices, worship, chanting, meditation—he will do all of it for my pleasure. He will have no other purpose."

Uddhava then said, "Without firm faith, can one surrender like this, master? I mean, if doubt remains, is full surrender possible?"

The Lord replied, "You have spoken truly, Uddhava. The third sign of a surrendered devotee is this: he accepts me alone as his only protector. When my dear friend Draupadi was being insulted in the assembly by Dushasana, at first she thought that her five heroic husbands would surely protect her. Bhishma and Drona and the elders are righteous, they will surely save her. But no, not one of them came forward to protect her. Then she accepted me alone, with firm certainty, as her protector. This is the symbol of surrender."

Then, as if hearing Draupadi's cry, the Lord repeated her words: "O Govinda, O Lord of Dwaraka, O Krishna beloved of the gopis, where are you? I am alone in this sinful assembly of the Kauravas. Protect me, master. Protect my honor."

He continued, "You yourself have spoken the fourth sign of surrender—firm faith in me. Draupadi raised both hands and trusted only me, with no hope from any other side. Therefore, at the right time, I protected her honor. I covered her with endless cloth."

Uddhava said, "Blessed is she, blessed is the holy Draupadi. She is the empress of great Bharat. But greater than that, she is the dear friend of the Lord himself. Master, what should a surrendered soul do, and what should such a person avoid? Please tell me that now."

Krishna answered, "The fifth sign of surrender is to accept only those actions that support the path of devotion to me. And the sixth sign is to give up all actions that go against the path of devotion to me. Uddhava, know without doubt that when this sixfold surrender has arisen in someone's heart, I fulfill all that person's prayers. Do you know why? Because in such a heart no prayer arises except for my pleasure and the welfare of the world."

Uddhava bowed low and prayed, "Master, may I always remain surrendered to you in body, mind, and speech. This is my prayer. You are the guru of the whole universe. Victory to you."

Shukadeva now turned again to King Parikshit and said, "I have told you of the glory of surrender at the Lord's feet, Parikshit. Have you listened carefully?"

Parikshit answered, "Yes, revered teacher. Though I have fasted for so long, I feel no hunger or thirst in my body, no tiredness at all. This is all your grace. Earlier you told me of Shri Krishna's Vrindavan pastimes. Then I had no idea how time was passing. And now, hearing from Shri Krishna's own mouth the praise of the gopis' love, I am deeply moved, master."

Shukadeva said, "I had never even imagined that such love was possible in this world. When a person tries to satisfy his own senses, that urge is called desire. But when a devotee wants to satisfy Krishna's senses, that pure wish is called love. Desire leads into darkness, O king. And love, love leads along the path of light. Do you understand, O king? In the love of the gopis there is no wish except to give joy to Krishna. That is why it is pure love."

He continued, "This love of the gopis of Braj cannot be seen so clearly and so beautifully in the pastimes of any other incarnation of the Supreme Lord except Shri Krishna himself, O king. That is why when Narad Muni, my father's guru, composed the Bhakti Sutra, he mentioned the Braj gopis as the highest state of devotion, O king. Ah, those Braj gopis are my worshipful ones. The dust of their feet is my deepest wish, O king, my deepest wish. Whenever I begin to speak of them, I become restless with love, restless with love, O king. Ah, that is why I could not speak their names directly to you, Parikshit. Victory to the gopis of Braj, victory to their beloved Shri Krishna."

Parikshit said, "Revered teacher, please tell me what else Lord Shri Krishna taught Uddhava."

Shukadeva said, "Yes, yes, Parikshit. I have told you about the Lord's different incarnations. Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Sita's lord Ramachandra—I have described the stories of all their divine acts to you. Child, have you heard of the Hamsa incarnation?"

Parikshit replied, "No, revered teacher. What divine acts did Narayan perform in this Hamsa incarnation? Please tell me that."

Shukadeva said, "Shri Krishna had told Uddhava about the Hamsa incarnation. Very well, let us begin that now. I will tell you the story of the Hamsa incarnation. Hiranyagarbha Brahma had four mind-born sons. Their names were Sanaka, Sanatana, Sanandana, and Sanat Kumara. Outwardly they had bodies like children, but inwardly each of them was a great yogi."

Parikshit asked, "Master, I have heard these names from the mouths of sages. Was it because of their curse that your two gatekeepers Jaya and Vijaya fell from Vaikuntha?"

Shukadeva replied, "You have spoken truly, dear one. Altogether, three times they troubled the earth in demon forms. This Dwapar age was their last birth. In this birth they came as Shishupala and Dantavakra, who were also my relatives. And they became absorbed in enmity toward me. When they were killed by my weapon, they were freed from the curse at the end of that birth."

Parikshit said, "Your divine play is beyond understanding, master. Those four great yogis you were speaking of—are they connected to the Hamsa incarnation?"

"You have understood correctly," Shukadeva said. "Once these four sons of Prajapati Brahma asked their father a question. It was a very difficult question."

The four brothers approached Brahma and asked, "Father, we have a question for you. We want to know about the highest goal of the path of yoga. Father, how can a seeker on the path of liberation free the mind from desire for sense objects?"

Brahma replied, "Listen, children. You are my sons, but in the path of yoga your thinking has gone far ahead. I remain busy with the work of creation. How can I answer your difficult question? My Lord Bhagavan Narayan can teach you about the path of yoga. So I shall remember him."

Then Brahma prayed, "O master, O Supreme Lord Shripati, you are the very form of unmatched knowledge. Please answer the question of my sons."

At that moment, a wondrous being appeared.

The sages asked in amazement, "Master, where has this great white swan come from? Light shines from every part of him. Just seeing him fills the mind with joy. Who is he? Who are you, master?"

The divine swan replied, "I am the very form of truth, dear child."

They asked, "How should a seeker remember you, master? Please tell us that."

The Lord in the form of Hamsa said, "The duty of a seeker is simple. He must always remember—I am not this perishable material body, I am not the senses, I am not the mind, I am not even the intellect, I am the soul. I do not decay, I do not perish."

The sages asked, "What is the highest goal of life, O Lord?"

The Hamsa said, "Child, to be established in self-knowledge is the highest goal of yoga. In that comes the realization of one's true nature and liberation, nothing else. Liberation means giving up all perishable forms and becoming established in the eternal nature of the self."

Brahma bowed and said, "Master, we are blessed. We bow to you, master. I am certain that you are my father Narayan himself. At the beginning of creation I was born from the lotus growing from your navel. There is no end to the times you have rescued me from the hands of demons."

The Lord said, "O Prajapati, O yogis, I am indeed Bhagavan Narayan, the Lord and enjoyer of all sacrifice. I have descended in a partial form in order to give you the knowledge of the path of yoga."

Then they prayed, "Master, you are the highest goal of all yoga. Will you not bless us by describing your own truth with your own mouth? You are the Supreme Self himself. If you do not reveal yourself, how can we ever know you?"

The Lord answered, "Child, I am the highest shelter of all paths of yoga. I am also the shelter of philosophical knowledge such as Sankhya. Truth, splendor, beauty, fame, and all such qualities also rest in me. In my true nature I am beyond the three qualities of sattva, rajas, and tamas. Neutrality, equality, detachment, and all divine virtues are my servants. One who knows me as the highest friend and the dearest beloved finds endless joy."

The sages bowed again and again. "O Hamsa, you are our dearest one. You are our highest friend. We bow to you again and again. Victory to you, master, victory to you."

Parikshit said, "I had heard the name of the Hamsa incarnation, master. But I had never heard its story. Today I am blessed to hear it from your holy mouth, master."

Shukadeva said, "After hearing my teaching of Brahma-knowledge, all the doubts of Sanaka, Sanatana, Sanandana, and Sanat Kumara went away. Their minds were filled with joy. After hearing the sages' devoted praise, I blessed them and returned to the highest abode."

Uddhava then asked the Lord, "Master, I have heard that some swans have a strange power. If milk and water are mixed together, they drink only the milk and leave the water behind. O teacher of the world, did you give this teaching in the form of the swan?"

Shri Krishna replied, "You have spoken correctly, Uddhava. My devotees too must be like swans, must they not? In this world, from the crowd of perishable things, they must seek out the eternal treasure. Do you know what that treasure is? Devotion to me. Bhakti-yoga is the greatest yoga among all yogas."

Uddhava said, "This teaching of Lord Hamsa is very sweet, revered teacher. In so few words he spoke the essence of religion in simple language. Again and again I feel that the path of devotion to God is really easy, simple, and beautiful. But even then, why is there so much argument and conflict among people and groups about the path of practice? I cannot understand."

Shukadeva answered Parikshit through the same stream of narration. "O king, your understanding is pure. Since you are a pure devotee of Shri Krishna, that is only natural. When you were still in your mother's womb, you saw the four-armed Narayan. By striking with his Kaumodaki mace, he protected you from the burning power of Ashwatthama's Brahmastra. You were protected by Vishnu himself, O king. That is why another one of your names is Vishnurata. You know this, do you not, Parikshit?"

Parikshit answered, "Yes, master, I know of that name."

Shukadeva continued, "Not everyone's understanding is as pure as yours, Parikshit. They are absorbed in quarrels and violence in the name of religion, not in practicing religion. And do you know what is amusing, O king? The great soul Uddhava had asked Shri Krishna about these very disputes and arguments in the name of religion."

Parikshit said, "What a strange connection, revered teacher. What answer did Shri Krishna give him? Please tell me."

"Very well, very well, then listen to that," said Shukadeva.

In that inner conversation, Uddhava had said, "Master, this path of devotion is so beautiful, so pure. And yet around us there are so many scholars and learned men who do not accept the greatness of this bhakti-yoga. I am tired of seeing debates and quarrels in the name of religion, master, I am tired. Master, during the time of destruction, does the voice of the Veda become completely inactive?"

Shri Krishna replied, "No, Uddhava. The voice of the Veda is eternal. It never becomes inactive. Another name of the Veda is Shruti, as you know. When during the great destruction I rest in yogic sleep upon the bed of Ananta Serpent over the vast waters, these Shrutis sing my praise. Apart from describing my glory and serving me, the Shrutis have no other action. Whether during the time of destruction or in my Vrindavan pastimes, they are my attendants."

Uddhava asked, "How do the Shrutis serve you in the Vrindavan pastimes?"

The Lord said, "By hard penance, different Vedic voices appear in Vrindavan in the form of yoginis. They are called the Shruti-chari gopis. Under the guidance of my eternally perfect gopis, they too become immersed in the sweet mood of divine joy in me. Even on the night of the great rasa dance, these Shruti-chari gopis take part in the rasa-lila with me."

Uddhava said, "Blessed is Braj, blessed are the gopis. Master, how was Vedic knowledge spread through Brahma?"

Krishna answered, "Brahma gave that Vedic knowledge to his own son Svayambhuva Manu. This Svayambhuva Manu is the first father of humankind. Then from Manu this knowledge was received by the seven great sages such as Bhrigu. Through these sages, the knowledge of the Veda gradually spread among many races and groups—gods and demons, humans, yakshas, gandharvas, vidyadharas, charanas, rakshasas, nagas, and others."

Uddhava then asked, "Then if the knowledge of the Veda exists among all peoples, why is there so much quarrel and conflict over religion and irreligion, master?"

The Lord replied, "It is this, Uddhava. Knowledge is one thing, and true realization and right use of that knowledge are another. People distort that knowledge for their own selfish gain. They change its meaning on purpose. That is why there are so many opinions and so much disagreement everywhere. Uddhava, do you remember what Duryodhana said in defense of his own wrongdoing?"

Uddhava said, "Yes, master, I remember. Vasudeva, I know what dharma is, but I do not feel the wish to follow it. I also know what adharma is, but I still cannot turn away from it. Is this my fault, Vasudeva? I have heard your followers say that you are the Supreme Self, that you are Bhagavan Hrishikesha. If you sit in my heart and control me, then what can I do?"

Krishna said, "You understand now, Uddhava, that evil people never lack tricks. Did I not advise Duryodhana to make peace with the Pandavas? I even asked for only five villages for the five brothers. But he did not listen. Blinded by pride, he said he would not give the Pandavas even as much land as the tip of a needle holds, without war. You can see the result now, can you not?"

"Yes, master," Uddhava replied. "Duryodhana himself is the cause of his brothers' deaths. So many people died at Kurukshetra, so many children became orphans. The cause of all this was Duryodhana's pride. I have heard that even after falling upon his deathbed under the blow of Bhimasena's mace, he still blamed you."

"Yes, Uddhava," the Lord said. "I have given human beings the freedom to choose their own path. They walk on the wrong path and bring destruction upon themselves, and then they blame God."

Uddhava then prayed, "Then now please speak of bhakti-yoga. Let me be blessed by hearing it."

The Lord said, "Listen. In the world of devotees, I have four kinds of devotees—the distressed, the seeker of wealth, the seeker of knowledge, and the wise. Listen, first I will speak of the distressed devotee. Those who remember me in danger for rescue from that danger are distressed devotees. Take Gajendra, for example. While playing in the waters of a lake near Mount Trikuta, his leg was caught by a terrible crocodile. Even after many efforts, he could not free himself. At last he remembered me and began to praise me. Then I came there riding on Garuda, and with the Sudarshan Chakra I killed the crocodile and saved my dear devotee Gajendra."

Uddhava said, "Blessed is that elephant king."

Then he asked, "Master, will you give an example of a devotee who seeks wealth?"

"Certainly," Krishna replied. "The boy Dhruva worshipped me to gain a kingdom. But as soon as I gave him my vision, he forgot all that and became absorbed in my love. I gave him a place in Dhruvaloka, which is above the Saptarshi Mandala."

"And the seeker of knowledge, master?" Uddhava asked.

The Lord said, "I just told you about the four sages, the sons of Brahma. They were seekers of knowledge. They were searching for Brahma-knowledge, and so they received my vision."

Uddhava then said, "Give an example of the wise devotee, master. It seems these are your dearest ones, is that not so?"

"You are right, friend," the Lord answered. "All devotees are dear to me, but the wise devotee is dearest to me. Such a devotee was the crest jewel of devotees, Prahlad. When I took the fierce form of Narasimha to protect Prahlad, even Goddess Lakshmi could not come near me out of fear. But Prahlad calmed me with his sweet praises. Tell me, what devotee is there like Prahlad?"

Then Uddhava, feeling the nearness of separation, said with deep sorrow, "May the dust of your devotees' feet be my ornament. O Jagannath, master, I understand that the time of your disappearance is near. What command do you have for this servant, master?"

Shri Krishna said, "Uddhava, go to Badrikashram in the lap of the Himalayas. There I dwell eternally in the form of Narayan. Go there and practice bhakti-yoga, and teach it to others as well."

Uddhava bowed low and said, "Your order rests upon my head, master. I do not know whether I will see your feet again. Please accept my countless prostrations, O Jagannath. Bless me, so that this teaching of your bhakti-yoga may always keep my heart filled with light."

The Lord blessed him. "So it shall be, Uddhava. May good come to you."

Shukadeva then looked at Parikshit and said, "Parikshit, just as a bee moves from flower to flower and gathers the sweet essence of nectar, in the same way Lord Shri Krishna chose the essence of all the Vedas and told this truth of bhakti-yoga to Uddhava. That garland of teachings is called the Uddhava Gita. Parikshit, have you listened carefully?"

King Parikshit, his heart overflowing, replied, "Yes, revered teacher. It felt as if honey had rained into my ears. Master, today I am blessed, master."