Bhagavatapurana 11.29: athaikonatriṃśo'dhyāyaḥ

11.29.1

/0 śrī-uddhava uvāca
su-dustarām imāṃ manye yoga-caryām anātmanaḥ /
yathāñjasā pumān siddhyet tan me brūhy añjasācyuta //

Śrī Uddhava said:
I consider this practice of yoga very difficult to accomplish for one who has not mastered himself.
Tell me, O Acyuta, how a person may easily attain perfection.

1. Uddhava said:— I think that this course of yoga is very impracticable for one that has not controlled his mind; therefore, O Achyuta, be pleased to tell me clearly how the person could without difficulty accomplish his purpose.

11.29.2

prāyaśaḥ puṇdarīkākṣa yuñyanto yogino manaḥ /
viṣīdanty asamādhānān mano-nigraha-karśitāḥ //

For the most part, O lotus-eyed one, yogins striving to concentrate the mind
grow despondent from lack of absorption, exhausted by the restraint of the mind.

2. Mostly, O Pundarikaksha, Yogins who try to concentrate their mind are put to great sufferings in their attempt to control it and, unable to gain serenity (of mind), grow despondent.

11.29.3

athāta ānanda-dughaṃ padāmbujaṃ haṃsāḥ śrayerann aravinda-locana /
sukhaṃ nu viśveśvara yoga-karmabhis tvan-māyayāmī vihatā na māninaḥ //

Therefore, O lotus-eyed one, discriminating devotees would happily take refuge in Your lotus feet,
which yield bliss, O Lord of the universe; the proud, frustrated by Your creative power, do not take refuge through their yogic works.

3. Therefore, O Pundarikaksha, Hamsas, i. e., those who can discriminate the essence from the chaff would easily and certainly resort to Thy lotus-like feet that yield heavenly bliss: but they are interrupted by Thy Maya who are proud of yoga practices, O Lord of the Universe; and these Thy devotees are not interrupted by Thy Maya and are therefore not touched by pride on account of their yoga practices.

11.29.4

kiṃ citram acyuta tavaitad aśeṣa-bandho dāseṣv ananya-śaraṇesu yad ātma-sāttvam /
yo 'rocayat saha mṛgaiḥ svayam īśvarāṇāṃ śrīmat-kirīṭa-taṭa-pīḍita-pāda-pīṭhaḥ //

What wonder is this, O Acyuta, friend of all, that You give Yourself to Your servants who have no other refuge?
You who, though Your footstool is pressed by the edges of the splendid crowns of rulers, chose friendship with monkeys!

4. What wonder is there, O Achyuta, O friend of all, in that Thou placest Thyself in the hands of Thy servants who resort to none else than Thyself for shelter, for Thou as Sri Rama chosest of Thine own accord to make friendship with brutes (monkeys), though Thou art the Lord of the Universe at whose feet the great Rulers like Brahma prostrate themselves, their splendid crowns striking against the board under them (feet).

11.29.4.p1

taṃ tvākhilātma-dayiteśvaram āśritānāṃ $ sarvārtha-daṃ sva-kṛta-vid visṛjeta ko nu &

Who indeed, knowing what You have done, would abandon You, the beloved Lord of all beings,
who grant all goals to those who take shelter in You?

5. Who, distinctly conscious of Thy gracious help, could possibly abandon Thee that art the director of every self, most beloved and Supreme Ruler and the granteor of all the wishes of Thy dependents? Or what is it that could not be attained by us who

11.29.5

ko vā bhajet kim api vismṛtaye 'nu bhūtyai % kiṃ vā bhaven na tava pāda-rajo-juṣāṃ naḥ //

Or who would worship anything else for the sake of forgetfulness or worldly prosperity?
What indeed could be lacking to us who serve the dust of Your feet?

worship and bathe in the dust of Thy feet? Who would accept something like Swarga for the sake of the pleasures there which would in the next step make him forget Thee? (Who would resort to any other deity for the sake of lordly fortune or for the forgetting of Samsara, i. e., Moksha)?

11.29.5.p2

naivopayanty apacitiṃ kavayas taveśa $ brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ &

Even with a lifespan as long as Brahmā's, the wise cannot repay their debt to You, O Lord,
as they recall with overflowing joy what You have done,

6. Even through a long life of a Brahma, the wise that realise Thee, remember Thy grace and, overful of joy, O Lord, cannot at all repay their debt, for Thou drivest away all the evil of creatures, Thyself being present as the preceptor on the outside and as Antaryamin within and revealest Thyself unto them, (therefore they resign themselves only unto Thee).

11.29.5.p3

naivopayanty apacitiṃ kavayas taveśa $ brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ &

Even with a lifespan as long as Brahmā's, the wise cannot repay their debt to You, O Lord,
as they recall with overflowing joy what You have done,

11.29.6

yo 'ntar bahis tanu-bhṛtām aśubhaṃ vidhunvann % ācārya-caittya-vapuṣā sva-gatiṃ vyanakti //

You who, dispelling the inauspiciousness within and without embodied beings,
reveal Your own path in the form of the spiritual master and the indwelling guide.

11.29.7

/0 śrī-śuka uvāca
ity uddhavenāty-anurakta-cetasā pṛṣṭo jagat-krīḍanakaḥ sva-śaktibhiḥ /
gṛhīta-mūrti-traya īśvareśvaro jagāda sa-prema-manohara-smitaḥ //

Śrī Śuka said: / Thus questioned by Uddhava, whose heart was exceedingly devoted, He for whom the universe is a plaything, who assumes the three forms through His own powers, the Lord of lords, spoke with a captivating smile full of love.

7. Sri Suka said:— Thus requested by Uddhava with a heart of exceeding love, the Lord to whom the world is a toy, who through His powers, Satva, Rajas, etc., assumes three forms as Brahma, Vishnu and Siva and is the Supreme Lord, winningly smiled and affectionately spoke (thus).

11.29.8

/0 śrī-bhagavān uvāca
hanta te kathayiṣyāmi mama dharmān su-maṅgalān /
yān śraddhayācaran martyo mṛtyuṃ jayati durjayam //

The Lord said: / Indeed, I shall tell you My most auspicious dharmas, / practicing which with faith a mortal conquers death, though difficult to conquer.

8. The Lord said:— I am glad; I shall tell thee of My righteous duties, auspicious and easy to follow, observing which with faith, the mortal man overcomes the samsara (lit. Death), otherwise insurmountable.

11.29.9

kuryāt sarvāṇi karmāṇi mad-arthaṃ śanakaiḥ smaran /
mayy arpita-manaś-citto mad-dharmātma-mano-ratiḥ //

One should perform all actions for My sake, constantly remembering Me, / with mind and intellect offered unto Me, delighting mentally in My dharma and Self.

9. He should, without hurrying, for My delight (one after another) do all the duties, always remembering Me, devoting his mind and heart to Me, while his self and mind find delight only in My duties.

11.29.10

deśān puṇyān āśrayeta mad-bhaktaiḥ sādhubhiḥ śritān /
devāsura-manuṣyeṣu mad-bhaktācaritāni ca //

One should dwell in sacred places inhabited by virtuous devotees devoted to Me, / and [follow] the practices of My devotees among gods, asuras, and humans.

10. He should dwell in the holy places frequented by the righteous who are My devotees and also do what My devotees do, whether they are the gods, Asuras or men.

11.29.11

pṛthak satreṇa vā mahyaṃ parva-yātrā-mahotsavān /
kārayed gīta-nṛtyādyair mahārāja-vibhūtibhiḥ //

Independently or in a sacrificial session, one should arrange for Me / religious gatherings, processions, and great festivals with singing, dancing, and royal opulences.

11. Separately or conjointly with others he should conduct for Me festivals on important days, with songs, dances and other splendid arrangements worthy of great kings.

11.29.12

mām eva sarva-bhūteṣu bahir antar apāvṛtam /
īkṣetātmani cātmānaṃ yathā kham amalāśayaḥ //

With a pure heart, one should perceive Me alone, inside and outside, / uncovered in all beings and in oneself, just like the sky.

12. He should with a clear heart see Me, the Perfect, present in and out of all beings, limited by no conditions, and all-pervading like the sky and that in his own self.

11.29.13

iti sarvāṇi bhūtāni mad-bhāvena mahā-dyute /
sabhājayan manyamāno jñānaṃ kevalam āśritaḥ //

Thus, O highly radiant one, regarding and honoring all beings / with the vision of Me, taking shelter of pure knowledge—

13 & 14. Therefore, O illustrious one, he is considered a wise man who takes his stand on pure wisdom, thinks all beings to be Myself, treats them with respect, and perceives Me to be the same in a brahmin, a chandala, a thief, one devoted to brahmins, the sun, or a spark of fire, in a cruel or a gentle creature.

11.29.14

brāhmaṇe pukkase stene brahmaṇye 'rke sphuliṅgake /
akrūre krūrake caiva sama-dṛk paṇḍito mataḥ //

in a brāhmaṇa, an outcaste, a thief, a friend of brāhmaṇas, the sun, a spark, / the gentle, and the cruel, one who sees equally is considered wise.

11.29.15

nareṣv abhīkṣṇaṃ mad-bhāvaṃ puṃso bhāvayato 'cirāt /
spardhāsūyā-tiraskārāḥ sāhaṅkārā viyanti hi //

For a person who constantly perceives My presence in human beings, / rivalry, malice, contempt, and egotism swiftly vanish.

15. He who constantly thinks of My nature in all men becomes rid of hatred, envy, scorn for another and Ahankara.

11.29.16

visṛjya smayamānān svān dṛśaṃ vrīḍāṃ ca daihikīm /
praṇamed daṇḍa-vad bhūmāv ā-śva-cāṇḍāla-go-kharam //

Disregarding one's own companions who may laugh, and casting aside bodily pride and shame, / one should bow like a fallen stick upon the earth down to a dog, an outcaste, a cow, or a donkey.

16. Giving no attention to his fellows that laugh in ridicule, forgetting the body and insensible to shame, he should fall prostrate on the ground and bow to all beings down to the dog, the chandala, the cow and the ass.

11.29.17

yāvat sarveṣu bhūteṣu mad-bhāvo nopajāyate /
tāvad evam upāsīta vāṅ-manaḥ-kāya-vṛttibhiḥ //

As long as the vision of Me in all beings has not arisen, / one should worship thus with the operations of speech, mind, and body.

17. Till this perception of Myself in all creatures is produced, one should in thought, word and deed follow this course of contemplation.

11.29.18

sarvaṃ brahmātmakaṃ tasya vidyayātma-manīṣayā /
paripaśyann uparamet sarvato muita-saṃśayaḥ //

Perceiving everything as identical with Brahman through knowledge and meditation on the Self, / free from all doubt, one should desist from all [material activity].

18. To him who contemplates Me in the aforesaid manner everything would appear Brahman by virtue of the knowledge which apprehends only Atman: with that clear perception he gets

rid of all doubt and becomes able to withdraw himself from everything external.

11.29.19

ayaṃ hi sarva-kalpānāṃ sadhrīcīno mato mama /
mad-bhāvaḥ sarva-bhūteṣu mano-vāk-kāya-vṛttibhiḥ //

Indeed, of all spiritual methods, this is considered best by Me: / seeing Me in all beings through the operations of mind, speech, and body.

19. This is the way, most efficacious of all, I think, to regard Me as the One present in all beings, in the activities of their mind, speech and body, (all being devoted to the same end).

11.29.20

na hy aṅgopakrame dhvaṃso mad-dharmasyoddhavāṇv api /
mayā vyavasitaḥ samyaṅ nirguṇatvād anāśiṣaḥ //

O Uddhava, there is not the slightest destruction of My dharma once begun; / it has been determined thoroughly by Me because it is beyond the guṇas and free from desire.

20. O dear one, not even a little of (the labour in) My righteous course, even a beginning of it, would be lost: so it has been ordained by Me: for it is a course unaffected by gunas and the desire for blessings.

11.29.21

yo yo mayi pare dharmaḥ kalpyate niṣphalāya cet /
tad-āyāso nirarthaḥ syād bhayāder iva sattama //

Whatever dharma is dedicated to Me, the Supreme, even if it seems vain, / that endeavor would never be useless, unlike that born of fear or the like, O best of the virtuous.

21. Any piece of labour would, if resigned to Me, the Supreme Being, become My *dharma*, even the useless labour involved in running or crying or lamentation, out of fear or sorrow or the like.

11.29.22

eṣā buddhimatāṃ buddhir manīṣā ca manīṣiṇām /
yat satyam anṛteneha martyenāpnoti māmṛtam //

This is the wisdom of the wise and the discernment of the discerning, / that through the unreal and mortal here, one attains Me, the Real and the Immortal.

22. It is the most thoughtful step of the discriminating and it is the highest skill of the skilful that man, through this mortal and unreal body, attains unto Me, the one imperishable (unchanging, eternal) Reality.

11.29.23

eṣa te 'bhihitaḥ kṛtsno brahma-vādasya saṅgrahaḥ /
samāsa-vyāsa-vidhinā devānām api durgamaḥ //

This entire summary of the doctrine of Brahman has been spoken to you / in both concise and detailed forms, which is difficult even for the gods to comprehend.

23. This is the complete compendium expounded to Thee of all the conclusive discourses on Para-Brahman, both in brief and in detail, not in the easy reach of even the gods of satvic nature.

11.29.24

abhīkṣṇaśas te gaditaṃ jñānaṃ vispaṣṭa-yuktimat /
etad vijñāya mucyeta puruṣo naṣṭa-saṃśayaḥ //

Knowledge has been repeatedly explained to you with clear reasoning; / understanding this, a person, with doubts dispelled, is liberated.

24. Very many times the explanation of wisdom has been imparted to Thee with clear reasoning; he who knows this gets clear of his doubts and becomes fit for release (Moksha).

11.29.25

su-viviktaṃ tava praśnaṃ mayaitad api dhārayet /
sanātanaṃ brahma-guhyaṃ paraṃ brahmādhigacchati //

Whoever retains this well-discerned answer to your inquiry from Me, / this eternal secret of Brahman, attains the Supreme Brahman.

25. Even he who may commit to memory this My clear and holy exposition of thy question, containing all the secret teaching of the Vedas, attains to the eternal Para Brahman.

11.29.26

ya etan mama bhakteṣu sampradadyāt su-puṣkalam /
tasyāhaṃ brahma-dāyasya dadāmy ātmānam ātmanā //

Whoever abundantly transmits this to My devotees, / to that giver of Brahman I give My own Self through Myself.

26. To him who would fully and sincerely impart this to My votaries and thus convey to his pupils the Vedic precepts, I shall of My own accord reveal Myself.

11.29.27

ya etat samadhīyīta pavitraṃ paramaṃ śuci /
sa pūyetāhar ahar māṃ jñāna-dīpena darśayan //

Whoever thoroughly studies this, which is supremely purifying and holy, / is purified day after day, revealing Me with the lamp of knowledge.

27. He who from day to day devoutly studies this highly sacred and purifying exposition and makes Me known (to others) in the light of wisdom, would become purified.

11.29.28

ya etac chraddhayā nityam avyagraḥ śṛṇuyān naraḥ /
mayi bhaktiṃ parāṃ kurvan karmabhir na sa badhyate //

A person who hears this daily with faith and an attentive mind, / practicing supreme devotion to Me, is not bound by karma.

28. He who with faith and attention daily hears this and cherishes devotion unto Me, is not bound by karma.

11.29.29

apy uddhava tvayā brahma sakhe samavadhāritam /
api te vigato mohaḥ śokaś cāsau mano-bhavaḥ //

O friend Uddhava, has Brahman been fully grasped by you? / Has your delusion departed, along with that grief born of the mind?

29. O Uddhava, O friend, hast thou well realised Brahman in thy mind? Is thy doubt gone and is the grief that harassed thy heart removed?

11.29.30

naitat tvayā dāmbhikāya nāstikāya śaṭhāya ca /
aśuśrūṣor abhaktāya durvinītāya dīyatām //

This should not be given by you to a hypocrite, an atheist, a rogue, / to one unwilling to listen, a non-devotee, or an insolent person.

30. Thou shouldst not teach this to a hypocrite, to an unbeliever, to a rogue, to one who is not inclined to listen to it, to one who is not My devotee or to one who is given to wicked ways.

11.29.31

etair doṣair vihīnāya brahmaṇyāya priyāya ca /
sādhave śucaye brūyād bhaktiḥ syāc chūdra-yoṣitām //

One should speak it to one free from these faults, devoted to brāhmaṇas, dear, / virtuous, and pure; [and] devotion may be taught to Śūdras and women.

31. Thou shouldst teach it only to a person who is free from these defects, who is devoted to brahmins and beloved of them and who is righteous and pious, so that devotion may be produced even in Sudras and women.

11.29.32

naitad vijñāya jijñāsor jñātavyam avaśiṣyate /
pītvā pīyūṣam amṛtaṃ pātavyaṃ nāvaśiṣyate //

Once this is known, nothing remains to be known by an inquirer, / just as after drinking the nectar of immortality, nothing remains to be drunk.

32. When this is known, there is nothing more left to be known, for the enquirers; for after the exquisitely sweet nectar is drunk, nothing else is left worth drinking.

11.29.33

jñāne karmaṇi yoge ca vārtāyāṃ daṇḍa-dhāraṇe /
yāvān artho nṛṇāṃ tāta tāvāṃs te 'haṃ catur-vidhaḥ //

Whatever value exists for men in knowledge, ritual action, yoga, / agriculture and trade, or the administration of justice—I am that fourfold goal for you, My dear.

33. The whole extent of objects or purposes which men gain by means of knowledge, righteous duties, yoga practices, commerce and ruling power, i e., all the four kinds of purpose, I am Myself to thee.

11.29.34

martyo yadā tyakta-samasta-karmā niveditātmā vicikīrṣito me /
tadāmṛtatvaṃ pratipadyamāno mayātma-bhūyāya ca kalpate vai //

When a mortal, having renounced all actions and surrendered himself, is chosen by Me, / he then attains immortality and becomes fit for oneness of nature with Me.

34. When the mortal has risen above all courses of karma and resigned himself unto Me, I choose to make him the best of men; then he attains immortality and becomes fit to be one Atman with Me.

11.29.35

/0 śrī-śuka uvāca
sa evam ādarśita-yoga-mārgas tadottamaḥśloka-vaco niśamya /
baddhāñjaliḥ prīty-uparuddha-kaṇṭho na kiñcid ūce 'śru-pariplutākṣaḥ //

Śrī Śuka said: / Having been thus shown the path of yoga, and hearing the words of He of highest renown, / he folded his hands, his throat choked with love, and said nothing, his eyes flooded with tears.

35. Sri Suka said:— When thus the path of yoga was expounded to him, (to attain to supreme nature like unto the Lord), that Uddhava heard the words of the most glorious Lord, folded his hands, with his throat choked with exceeding love and with his eyes flooded with tears, said nothing.

11.29.36

viṣṭabhya cittaṃ praṇayāvaghūrṇaṃ dhairyeṇa rājan bahu-manyamānaḥ /
kṛtāñjaliḥ prāha yadu-pravīraṃ śīrṣṇā spṛśaṃs tac-caraṇāravindam //

Steadying his heart agitated by affection with patience, O King, feeling deeply honored, / with folded hands he spoke to the hero of the Yadus, touching His lotus feet with his head.

36. Then supporting with courage his heart overwhelmed with love and with feelings of highest regard, folded his hands and touched His lotus-like feet with his head and said to the Yadava Hero.

11.29.37

/0 śrī-uddhava uvāca
vidrāvito moha-mahāndhakāro ya āśrito me tava sannidhānāt /
vibhāvasoḥ kiṃ nu samīpa-gasya śītaṃ tamo bhīḥ prabhavanty ajādya //

Śrī Uddhava said: / The great darkness of delusion that I had harbored has been dispersed by Your presence; / can cold, darkness, and fear have any power over one who approaches fire, O unborn and primeval Lord?

37. Uddhava said:— The great darkness of delusion that had overtaken me is completely dispelled in Thy presence, O Creator of Brahma, how could cold or darkness or fear affect a person who stands beside the sun?

11.29.38

pratyarpito me bhavatānukampinā bhṛtyāya vijñāna-mayaḥ pradīpaḥ /
hitvā kṛta-jñas tava pāda-mūlaṃ ko 'nyaṃ samīyāc charaṇaṃ tvadīyam //

By You, compassionate One, the luminous lamp of realization has been restored to Your servant; / what grateful person, having renounced Your feet, would take shelter of another?

38. By Thee full of compassion has been once again bestowed on me, Thy servant, the torch of Supreme Wisdom. Who, full of gratitude, would abandon the dust of Thy feet and go to seek shelter under any other?

11.29.39

vṛkṇaś ca me su-dṛḍhaḥ sneha-pāśo dāśārha-vṛṣṇy-andhaka-sātvateṣu /
prasāritaḥ sṛṣṭi-vivṛddhaye tvayā sva-māyayā hy ātma-subodha-hetinā //

And the exceedingly firm bond of affection among the Dāśārhas, Vṛṣṇis, Andhakas, and Sātvatas, / cast by You through Your creative power to expand creation, has been severed by the sword of self-knowledge.

39. By Thee with the weapon of true knowledge of Atman have been cut off strong cords of my affection to Dasarhas, Vrishnis, Andhakas and Satvatas, which (cords) had been stretched through Thy Maya (will) for the expansion of creation.

11.29.40

namo 'stu te mahā-yogin prapannam anuśādhi mām /
yathā tvac-caraṇāmbhoje ratiḥ syād anapāyinī //

Obeisance to You, O great yogin; instruct me who have surrendered unto You, / so that there may be unfailing loving attachment to Your lotus feet.

40. Salutation to Thee, O great Yogin, pray, so direct me that have fallen at Thy feet, that I may find unfailing delight in Thy lotus-like feet.

11.29.41

/0 śrī-bhagavān uvāca
gacchoddhava mayādiṣṭo badary-ākhyaṃ mamāśramam /
tatra mat-pāda-tīrthode snānopasparśanaiḥ śuciḥ //

The Lord said: / Go, Uddhava, instructed by Me, to My hermitage called Badarī; / there, become purified by bathing in and sipping the sacred waters from My feet.

41 & 42. The Lord said:— Do thou go, O Uddhava, as commanded by Me to My hermitage called Badari: shake off all evils by the very sight of Alakananda and there be pious by bathing and tasting the water hallowed by contact with My feet, clothe thyself in barks, live on what the forest yields, and be rid of longing for worldly objects and comforts.

11.29.42

īkṣayālakanandāyā vidhūtāśeṣa-kalmaṣaḥ /
vasāno valkalāny aṅga vanya-bhuk sukha-niḥspṛhaḥ //

With all taints washed away by the sight of the Alakanandā, / wearing tree bark, my dear, eating forest food, free from longing for pleasure,

11.29.43

titikṣur dvandva-mātrāṇāṃ suśīlaḥ saṃyatendriyaḥ /
śāntaḥ samāhita-dhiyā jñāna-vijñāna-saṃyutaḥ //

enduring the pairs of opposites, well-behaved, with senses controlled, / peaceful, with focused intellect, endowed with knowledge and realization,

43 & 44. Endure all the opposite states like heat and cold, continue in thy straightforward and natural habits and control thy senses, be tranquil, keep thy mind concentrated (on Atman) and, possessed of gnana and vignana, ruminate upon and realise what

11.29.44

matto 'nuśikṣitaṃ yat te viviktam anubhāvayan /
mayy āveśita-vāk-citto mad-dharma-nirato bhava /
ativrajya gatīs tisro mām eṣyasi tataḥ param //

deeply contemplating in solitude what has been taught to you by Me, / with speech and mind absorbed in Me, devoted to My dharma— / transcending the three realms, you shall come to Me thereafter.

thou hast well discussed and learnt from Me: be thou constant in My duties, devoting thy speech and heart to Me: then thou wilt get beyond the courses of the three gunas and attain unto Me, the Supreme.

11.29.45

/0 śrī-śuka uvāca
sa evam ukto hari-medhasoddhavaḥ pradakṣiṇaṃ taṃ parisṛtya pādayoḥ /
śiro nidhāyāśru-kalābhir ārdra-dhīr nyaṣiñcad advandva-paro 'py apakrame //

Śrī Śuka said: / Uddhava, having been thus addressed by the wise Hari, circumambulated Him, / placed his head at His feet, and, though transcending duality, bathed them with tears as he departed, his heart melting.

45. Sri Suka said:— Thus directed by the Lord (of whom the knowledge lifts the Jiva from samsara), Uddhava, though now free from feelings like pleasure and pain, at the moment of leaving him, went round Krishna and placed his head on His feet and with a melting heart moistened His feet with tears.

11.29.46

su-dustyaja-sneha-viyoga-kātaro na śaknuvaṃs taṃ parihātum āturaḥ /
kṛcchraṃ yayau mūrdhani bhartṛ-pāduke bibhran namaskṛtya yayau punaḥ punaḥ //

Distressed, unable to bear separation from love so hard to abandon, / he departed in distress; placing his Master's sandals upon his head, he bowed again and again as he departed.

46. Awe-struck at separation through his love that cannot be given up, unable to leave Him and cast in bewilderment he on that account felt sorely troubled; then bearing on his head the Lord's sandals, and, bowing to Him again and again, he started for Badari.

11.29.47

tatas tam antar hṛdi sanniveśya gato mahā-bhāgavato viśālām /
yathopadiṣṭāṃ jagad-eka-bandhunā tapaḥ samāsthāya harer agād gatim //

Then, having established Him within his heart, the great Bhāgavata went to Viśālā, / and practicing austerities as instructed by the sole friend of the universe, he attained the state of Hari.

47. Then having enthroned Him in the inmost of his heart the great votary of the Lord reached the great Badarikasrama and having strictly followed the course taught by the One Friend of the Universe, he attained to the state of Hari, as described by Him.

11.29.48

ya etad ānanda-samudra-sambhṛtaṃ jñānāmṛtaṃ bhāgavatāya bhāṣitam /
kṛṣṇena yogeśvara-sevitāṅghriṇā sac-chraddhayāsevya jagad vimucyate //

Partaking with true faith of this nectar of knowledge, drawn from the ocean of bliss,
spoken to his devotee by Kṛṣṇa, whose feet are served by the lords of yoga, the world is liberated.

48. He who, with true faith tastes ever so little of this nectar of wisdom which is a sea of blissfulness (i. e., the path of devotion) and which was directly described to His votary by Sri Krishna whose feet are worshipped by the great yogins,—he attains release from samsara, and through his association the world also does.

11.29.48.p1

bhava-bhayam apahantuṃ jñāna-vijñāna-sāraṃ $ nigama-kṛd upajahre bhṛṅga-vad veda-sāram &

To destroy fear of the cycle of rebirth, the author of the Vedas extracted the essence of knowledge and realization, like a bee [drawing] the essence of the Veda,

49. I stand bowing to the First and Perfect Person called Krishna who, the author of the Vedas, has, like the bee, extracted the essence of the Vedas strong with gnana and vignana, to put an end to the samsara and fears of life (old age, disease, etc) and also extracted the nectar of the sea and gave them (both) to His devotees and servants to drink.

11.29.49

amṛtam udadhitaś cāpāyayad bhṛtya-vargān % puruṣam ṛṣabham ādyaṃ kṛṣṇa-saṃjñaṃ nato 'smi //

and made his hosts of servants drink the nectar from the ocean; to that primeval foremost person named Kṛṣṇa, I bow down.