Chapter 16

Om! Salutations to Lord Shri Ganesh!

Om! Salutations to Lord Shri Krishna!

(1) I bow to you O Satguru. You are the very image of all riches! The animate and inanimate creation
is your body. O Shri Gururaya, you are the Atman of the Universe! You are the inspiration of the
Universe! You are both the abstract and the manifest.

(2) Even all the scriptures cannot imagine fully the glory and the greatness of your Being. Shruti has
become mute and the word has taken a vow not to speak about you.

(3) All the examples have also taken a vow not to try to explain your nature. There is no other being
equal to you. Whatever explanations and logical conclusions are tried in order to understand you,
they are your own images.

(4) Your greatness is such that duality is uprooted and when there is only ONE throughout the world
where is the scope for comparison?

(5) Nobody knows what your place is and what your limit is. As you are immeasurable how can one
meditate on you?

(6) You express very clearly in the form of Owee the essential meaning of the Bhagawata Purana, in
which normally there is no scope for finding out the reason, the words and the examples.

(7) The Satguru has kindly given the deeper meaning to my Marathi words which are immature and
only the devotees of the Guru can appreciate the love by which the words are enriched.

(8) How can anybody become desireless though he may read the Vedas and the books of law and
have expertise in the logic and argument, if he has no devotion for the feet of Shri Guru?

(9) A man may follow many spiritual practices but he will not get inner satisfaction; but only the
devotees of Shri Guru can be happy in the bliss of Absolute Reality if the Satguru blesses them
with his benign kind glance.

(10) Such is your nature, O Shri Janardana! You are the support and the base of the world. You are
the Atman in all the creatures and it is natural Unity evident everywhere which is you yourself
manifest by your grace.

(11) Those who are fortunate to have this devotion to the feet of Shri Guru become aware of the
Unity of life and therefore very easily have an approach and introduction to the deeper meaning
 of this great Bhagawata Purana.

(12) If there is grace of Shri Guru, one has not to break his head to understand the words of this
Purana and very easily he can embrace the essence of the philosophy.

(13) If there is pure faith in our heart the great God, the Lord Shri Krishna Himself comes to reside
in our heart! Then very easily and naturally we can realize the message contained in this great
book.

(14) Thus through the devotion to Shri Guru we understand the Bhagawata without going through the
nuances of the Grammar and try to use various logical arguments.

(15) When the disciples of Shri Guru find that he is the absolute Brahman in the form of human
being, why should they learn the scriptures and why should they undertake separate effort of
meditation.

(16) Without devotion to the Guru the disciple will not be really happy. There is no greater way or
means for God-realization except the devotion to Shri Guru.

(17) By following the kind guidance of my Guru I have given the readers the knowledge in the first
half of the eleventh Skandha in Marathi language according to my humble understanding.

(18) If the sugarcane is crushed and the juice which is available is kept, it gets spoiled after a while
but if we prepare jaggary out of it, it becomes durable.

(19) Even jaggary becomes moist and unfit for use after some time and so sugar has to be prepared
and wise people make that sugar into larger crystals so that it becomes more permanent.

(20) Similar is the case of this great book of Bhagawata which was first revealed by the Lord
Narayana. Shri Vyasa explained the ten qualities of it.

(21) The story became more interesting when Shri Shuka told it in his beautiful style. The poet
Shridhar has clarified the difficult terms in simple Marathi in his great commentary.

(22) I have taken the support of that commentary of Shridhar which is called Bhavarthadeepika, for
lucidly telling the contents in Marathi.

(23) The first author of this Purana is the Lord Narayana and further on Vyasa, Shuka and Shridhar
have commented on it. Now Eknath the disciple of Janardana has given importance to the very
sweet story of the book and has thus written poetry in Marathi.

(24) If we take the imagery about this we can say that the seed of this story was sown by Shri
Narayana in the soil of Narada the son of Brahmadeva which grew very nicely.

(25) The corns of Bhagawata with its ten assets were properly arranged and ripened by Vyasa.
Further Shukacharya collected the crop and brought out the grains in the yard of the listener
Parikshiti.
(26) The same grains were cleared by Shridhar in the pane of intelligence full of self knowledge
and selected the wholesome grains of essential philosophy.

(27) Eknath, disciple of Janardana prepared rich food articles in the form of Marathi words and he
has devotees who will appreciate the sweetness of the story.

(28) As the listeners were attentive, and as the Guru Janardana was keenly guiding me, Eknath, he
has completed the first part of fifteen chapters.

(29) I will give the sequence of the story by each chapter for refreshing their memory. The first
chapter gives us how desirelessness arises and how the Lord Shri Krishna used the curse of
Brahmins in order to bring about the total destruction of the Yadava race.

(30) From the 2nd chapter through the 5th chapter Narada went to the house of Vasudeva and
referring to the dialogue between Nimi and the sons of Jayanti explained to Vasudeva the
essence of Philosophy.

(31) In the 6th chapter the report is given how the hosts of deities came to have glimpse of the Lord
Shri Krishna and how they requested him to retire to his permanent abode.

(32) Listening to their request and seeing that there is great calamity on the city of Dwarka,
Uddhava requested the Lord to take him also where the Lord was going.

(33) There in the reply to the questions posed by Uddhava the Lord Shri Krishna gave him some
advice about renunciation, which part is contained in the 7th chapter.

(34) Further he told Uddhava about the dialogue between the Yadu, the ancient king of Yadu race
and Avadhoota, while explaining to him the principle of accumulation and renunciation.
Avadhoota had told Yadu how he learned Philosophy of proper life from 24 sources which he
termed as his Gurus and this whole series is the subject of 8th and 9th chapters.

(35) In the 10th chapter the Lord Shri Krishna has explained to Uddhava about faith and knowledge
and he has defeated many opinions while expounding the miracle of knowledge.

(36) In the 11 th, he has given the different signs of the man in bondage and man in freedom as also
the nature of saints and detailed for him the path of devotion.

(37) In the 12th chapter the Lord has given the most secret knowledge about devotion, which is not
easily understood by many learned persons and they are confused.

(38) The main key of the knowledge of the 12th chapter is impossible to be deciphered by
intellectual acrobatics but as the blessing of my Guru Janardana was helping me like a mother
she made work easy.

(39) In this 12th chapter the importance of company of saints, the question as to who is the doer of
action, and the sense of renunciation is the key of the releasing karma etc are the subjects .
(40) When we listen to that 12th chapter the mind is refined by knowledge and it is explained how
desire for sense objects becomes an impediment to the seekers and how they are troubled.

(41) In the 13th chapter everything is explained about the various Gunas and the desire for objects
of pleasure arising out of them. Further guidance is given how to achieve purity of
consciousness.

(42) Afterwards the question about the connection between the mind and the objects and the way in
which that connection should be cut is the subject of the song of the swan. This is the subject of
chapter 13th.

(43) In the 14th chapter, this song of the swan and knowledge upto the trance etc is described by the
Lord.

(44) In the 14th chapter only, the Lord has explained how devotion is important and how his
manifest aspect and unmanifest aspect are one and what is the nature of dhyana on the path of
Yoga.

(45) In the 15th chapter, the Lord has explained the efforts to be made for attainment of various
occult powers and has given a warning that these powers are dangerous and detrimental to
seekers of liberation etc.

(46) Thus a very clear commentary is given in the foregoing 15 chapters viz the first part of the
book, and now, the second part is remaining. Please listen to the subjects of that part.

(47) In the 16th chapter, the Lord has given description of his Vibhootis (manifestations) and in the
17th and 18th chapters; there is description of Varna and Ashrama system.

(48) The 19th chapter is dealing with difficult subjects in which the greatness of self-knowledge and
questions of Uddhava about rules of conduct and their answers are given.

(49) The eligibility for that knowledge and the nature of ignorance, the nature of knowledge and the
nature of the stage between the two are explained by the Lord Shri Krishna in the 20th chapter.

(50) In the next chapter, the question of Uddhava about considering the defects and good qualities
as implied in the Vedas is given and the Lord has given proper reply to his question. This is
chapter 21.

(51) During the discussion, the Lord explained, “how various people count the total number of
principles in the creation and what is the exact and proper number of these elements?”

(52) In the 22nd chapter, there is discussion about these elements, the difference between Prakruti
and Purusha and the birth and death chain are the subjects discussed.

(53) In the 23rd chapter, Bhikshu-geet is given how one has to silently forgive the offences done by
others and how to remain in a balanced state of mind.
(54) The Sankhya philosophy is expounded in the 24th chapter and it is shown that from the state
beyond Gunas, how Gunas come into existence and they are again dissolved in that state.

(55) It is said that Nirguna state is at the beginning and the end of all creation and Gunas are only
apparent in between. This is all part of propounding of non-duality.

(56) Further in the 25th chapter, it is explained, how the Gunas are functioning and how they affect
each other and how one should fix his mind on the state beyond Gunas.

(57) In the 26th Chapter, the story of Pururava and Urvashi is given which shows how Pururava was
mad, due to cupid, for Urvashi and how repentancy is very powerful.

(58) In the 27th chapter, the method and process of Bhajan and devotion, the salient features of
images and the nature of Vedic and Tantrik and mixed way of worship are given.

(59) In the 28th chapter, the yoga of various great yogis is given and the chapter is full of deep
knowledge and the description of the joy in the Atman.

(60) In the same chapter, the Lord has given his reply to the question of Uddhava about non-
existence of the world.

(61) The 29th chapter contains the beautiful description of devotion and love of God and the advice
of devotion and knowledge combined together is given. This chapter is virtually the highest in
the matter of devotion.

(62) In the next two chapters, the Lord Shri Krishna has by his own example shown how the man of
self-knowledge is strong enough to remain unaffected in his mind even if the whole race and
all the family-members are destroyed before his own eyes.

(63) The curse of Brahmins is very powerful. It caused trouble to the Lord Shri Krishna also. Even
the whole race of any particular country is destroyed by such curses.

(64) The anger of a Brahmin is so powerful that the whole sea was gulped down by Agasti and
released as his urine. But the anger of Brahmins, even Lord Shiv experienced fall of his
testicles within a moment.

(65) Therefore, nobody should have enmity with Brahmins and to convince people about this
danger, the Lord Shri Krishna allowed annihilation of his Yadu-race.

(66) The Lord forgave the hunter whose arrow caused a wound to his foot resulting in his death,
and thus the Lord exhibited how great is a person of self-knowledge in remaining beyond the
body and forgiving others.

(67) Upto the 29th chapter, the Lord Shri Krishna continued his advice and in the next two chapters
he has shown his aloofness and detachment about his body.
(68) In the incarnation of Ramchandra, we find that the Lord Ramchandra went to his permanent
abode taking with him all the citizens of Ayodhya and here, the Lord Shri Krishna also left his
body. By these actions, God has shown how false is the attachment and pride about the body.

(69) Thus, the first half of this book is completed in the 15th chapter and the subject is very sacred. I
have now given a short synopsis of the latter half upto the 31st chapter.

(70) The Satguru Janardana is kindly helping me for this latter half also; he is going to make Eknath
capable of explaining everything clearly. So, the listeners may please pay attention.

(71) When the spring season approaches trees have brilliant flowers and sweet fruits. Similarly, by
the kind glance of Guru Janardana, the words of the poetry also become meaningful.

(72) Lotus-flowers bloom at the sunrise. Similarly, by the grace of Guru Janardana the freshness of
the poetry becomes well-developed.

(73) The Lord Shri Krishna lured by his flute the entire world around him. Similarly, Janardana, the
Guru has kindly made me a good poet, and it is he, who is talking through this commentary.

(74) The grace of Janardana is like the ocean of milk and it has even no limits and he will bless me
in the latter half of his book by enriching my intellect to reach the meaning of the Sanskrit
verses.

(75) In the last 15th chapter, the Lord Shri Krishna has said at the end that “Occult powers bring
difficulties in the way to reach the Lord.

(76) Thus he advised Uddhava that without paying attention to the manifestation of occult powers,
the seekers should concentrate on the Reality of the Lord. Listening to this statement, Uddhava
asked a question which was a request.

(77) Uddhava said – “O Lord Shri Krishna! You are all powerful! Please listen to my request.
Please tell me all your manifestations”.

उ व उवाच - वं ब परमं सा ादना तमपावतृ म् सवषामिप भावानां

ताणि थ य ययो व:
Meaning of the Verse:

Uddhava said – “You are the Supreme Brahman without beginning and end and you are not
obscured by Maya. You are the authority who controls the protection, the subsistence,
destruction and beginning of all Beings”. (1)

(78) Uddhava said – “You are the cause of the past and material existence. The birth, the existence
and the end of everything takes place because of you and still you are the non-doer. You are
thus the complete, the wholeness, the Brahman.”
(79) You may say that the birth, the life-state and the death of all Beings are done by Prakruti, but it
is your cosmic power called Maya and it is under your control and it receives power to do
anything from you.”

(80) Thus Prakruti is dependent while you as Parmatman are independent. You are beginningless,
indestructible and limitless. Even Vedas do not become successful in knowing your totality.

(81) It is you who covers the Prakruti and as you are immeasurable, you are without any cover. You
are the very nature of Jeevas, but you are not having the limited existence of Jeevas.

(82) Every Jeeva is heavy with ignorance while you are beyond the ignorance and knowledge. You
are thus the imperishable and manifest Brahman.

(83) How are you evident and manifest? You are so, because you are inside and out of everything
and though you are all-pervading, you are beyond our imagination. Please let me explain this
further.

ू ेषु दु यमकृता मिभ: उपासते वां भगवन् याथात ये न बा णा:

उ चावचेषु भत
Meaning of the Verse:

O Lord, you are in all the higher and lower categories of Beings, but not easily knowable by those
who have no self-knowledge. Brahmins however worship you with proper understanding of
your real nature. (2)

(84) Brahmins understand you on the strength of their knowledge of Vedas, as existing in everything
right from an ordinary housefly to the Ultimate Principal Being called Hiranyagarbha.

(85) Those who know rightly the subject matter of Upanishads also know you as the Atman of all
and pervading all.

(86) If one tries to find out the far off limit of your totality, it is realized that you are beyond the
orbit of “Thought” and your glory is limitless. But ordinary people do not know you as you are.
Please let me tell what they think.

(87) They are sold out to their minds, and are slaves of their sexual organs. They propitiate their
tongue and indulge in various tastes and “Sleep” has sheerly become their Mother-in-law,
holding them under her rule in her own house.

(88) Such people cannot imagine Your-self as of independent, all-pervading nature. They do not
know that in their own bodies, Atman independently reigns; they are drowned deep into the
objects of sensual pleasures.

(89) Their mind is given to run here and there after sense-objects. They cannot even meditate on
your qualified and enformed image, and naturally their mind cannot rise higher towards your
Abstract Spirit! How can such ignorant persons get emancipated?
(90) For this, you may kindly tell me your important manifestations, which they may be able to
worship easily without brooding over scriptures or without taking the trouble to resort to the
difficult methods of meditation.

ये षु ये षु च भावेषु भ या वां परमषय: उपासीना: पप ते संिसि ं तद् वद व मे

Meaning of the Verse:

Please tell me the various objects of your worship where great sages worship you by devotion and
attain the final goal. (3)

(91) Uddhava asked : Some saints have had worshipped you with great devotion through various
images or manifestations of your person and reached unity with you.

(92) What are those manifestations? What was their nature? What was the method of their worship?
And what is the result of their worship? Please tell me this clearly.

(93) On this you may say – “You should yourself recognize my manifestations in all the things and
that will be sufficient." But that all pervading aspect of yours is beyond imagination. O Shri
Krishna! We cannot understand it.

गढ
ू रिस भत
ू ा मा भत
ू ानां भत
ू भावन: न वां प यि त भत
ू ािन प य तं मोिहतािन ते

Meaning of the Verse:

You are the inner controller of all Beings but you remain hidden from their view. You are the life-
giver of all the creatures! Living beings are unable to perceive you but strangely enough, You
see them all. (4)

(94) You are dwelling in the hearts of all beings but you are invisible to them because they think
that they are not Atman but they are bodies,

(95) O dear God, your cosmic power is the root cause of their delusion but if there is your grace,
that cosmic power is destroyed together with the Gunas.

(96) Then you are perceived both in and out of all the creatures everywhere all the time without
exception.

(97) Such is the great effect of your grace, but the question remains as to qualities by which your
benediction is in their lot. Therefore, O Govind! It is necessary to worship you through your
various aspects and manifestations.

(98) Again I request you to please tell me the complete features and characteristics of those
manifestations.
या:का भम
ू ौ िदिव वै रसायां िवभत ू े
ू यो िद ु महािवभत
ता म मा या नुभािवता ते नमािम ते तीथपदाि घप म्
Meaning of the Verse:

Please mention to me your powerful manifestations invested with glory which are existing on
Earth, in the directions, in Heaven and in the Patala, O Lord of infinite power! I bow to your
lotus-feet which are the abode of all scared places. (5)

(99) O Shri Krishna, tell me all your Vibhootis which are in the Heaven, on the Earth and in the
Nether-worlds as well as which are spread all over the eight directions.

(100) Putting this question to the Lord, Uddhava immediately fell down at his feet and put his head
on the feet of the Lord from which all sacred places and waters have their origin.

(101) The Lord Shri Krishna was very happy at this question of Uddhava and what did he say to
him?

(102) He said – “Your question is similar to the question put to me by Arjuna. He is like a lion to
the elephants which were his enemies. Using his bow called Gandeeva he exhibited great
bravery. He is my bosom friend and breath of mine.

(103) I sat on his chariot and held the strings of his horses and gave him similar advice when we
were between two armies.

(104) Being pleased with Uddhava Shri Krishna said to him –

एवमेतदहं प ृ : प ं प िवदां वर युयु सुना िवनशने सप नैरजने

ु न वै
Meaning of the Verse:

The Lord replied – “O chief of those having insight into the meaning of questions, I was put this
very question by Arjuna while he was just going to fight with his enemies on the battle field
of Kurukshetra. (6)

(105) The Lord said – Earlier when Duryodhana flouting my advice began a very serious war,
Arjuna had asked me similar question.

(106) Arjuna is virtually my Atman. He is a brave warrior of great knowledge and clever in
putting right questions and expert in destroying his enemies.

(107) Arjuna was afraid about the sin which he might commit by killing his own relatives in that
unprecedented war and had put me such a question.
 ा वा ाितवधं ग मधम रा यहे तुकम् ततो िनव ृ ो ह ताहं हतोऽयिमित लौिकक:

स तदा पु ष याघो यु या मे पितबोिधत: अ यभाषत मामेवं यथा वं रणमध

ू िन
Meaning of the Verse:

Feeling like a common man that “he was the slayer and the other was the slain, and believing that
killing one’s relatives for the sake of kingdom is unrighteous, he abhorred the act of war at
the beginning. (7)

When his mind became clear by my reasoning he, the tiger among men, then questioned me at the
time of fight in the same way as you have done. (8)

(108) He said, “I do not like to kill my Gurus, family men, uncles etc, only for the sake of kingdom
and, therefore, I am not going to fight here though I myself may die.

(109) Based on traditional concepts about what is wrong and what is right, Arjuna was deluded by
the imagination that “he was the killer and Kauravas were to be killed”.

(110) He said that being covetous about the kingdom and the enjoyment of power, he would not
commit sin of slaying his own kith and kin and declared that it is sheer irreligious and it
would destroy his merit of following his own religion.

(111) He thought like this – “How can I kill those respectable persons by sharp arrows, who are
really worth worship by offering them high seat of respect and to take the sacred water of
their feet and to enjoy the royal pleasures, which will be spoiled by the blood-shed of
relatives?

(112) Now he said that the action of becoming the rulers after the killing of relatives and flowing
of the streams of blood is greatest sin and he would not be capable of committing it!

(113) "Should we repay the great obligation of our forefathers - Who always desired that in their
family good sons should be born-, by piercing our arrows in their hearts?

(114) When we are supposed to perform last rites after the death of our forefathers, should we
ourselves cause their death by our arrows? That would really be a strange way of liberating
our forefathers! That will definitely be a failure in observing our duties."

संमत ोक : हतो वा पा यिस वग िज वा वा मो यसे महीम्

Meaning of the Verse:

(115) (referring to this verse from Geeta) he said that argument that we will go to the Heaven if we
are killed in war and if we are victorious we will enjoy the kingdom on the Earth is not
 agreeable because, O Lord both the pleasures are not permanent. They are very temporary.
Then for what benefit are we supposed to fight?

(116) The Lord said to Uddhava – “Being dejected by such thoughts, Arjuna became very sorry
and throwing down his bow and arrows he sat morosely there in the battle field.

(117) I have myself given him good advice at that time and created the right urge in his mind to do
his duty. Please listen to what I said.

(118) I said – ‘O Arjuna the body itself is perishable and a store of dirty things including excreta
and urine and whatever efforts we may take to protect it, it is definitely temporary and bound
to die.

(119) Jeeva is self-independent, permanent, pure, without birth, without death, unmoving, not
liable to be cut, to be pierced and does not become polluted. It is unmoving and without any
modifications.

(120) O Arjuna, listen to the real nature of the body. It will not be saved by your efforts and the
Jeeva or Atman will not die by your trying to kill it. The idea that you will be a sinner by
killing it, is only the result of your ego and pride.

(121) Had all this world been created by you, perhaps, it could have been destroyed by you but it
is not so, and, therefore, when you say that you will be killing your relatives it is very
evident that you are entangled in your conceit.

(122) One who creates the body himself can be the killer of the body. You are neither the creator
nor the destroyer. Then why are you proud in vain?

(123) If you do not drop your conceit, then only all the sins will be heaped on you and, therefore,
you can be said to be a sinner.

(124) O Arjuna! Please listen. He, who takes intentionally the burden of all these actions related to
the body upon his head, becomes the greatest sinner in all the three worlds.

(125) If you argue about your own religion and duty, please listen to the duty of a Kshatriya, a
warrior. According to that, even if the father and the son may kill each other in the war, they
are not sinners.

(126) War is a sacred place of pilgrimage for Kshatriyas and a man who is killed in the war
becomes truly a liberated person. So this is really a great opportunity luckily presented to
you by war and how can you say that it is evil?

(127) To adopt the responsibility of action is the result of ego and the man who does not touch that
ego about the body, becomes free, a non-doer and a non-enjoyer of the results of the actions.

(128) He is really unattached though living in the environment and he is the whole world in
himself. One who is without pride of any kind is the really brave warrior.
(129) O Arjuna, if you leave your pride of being responsible for these duties you will be free as I
am and not a trace of sin will touch you.

(130) Now, how will that pride be destroyed? If you concentrate on Me and perform your
ordained duties for my sake, then your mind will be pure.

(131) When such a man has his mind purified, he begins to worship me and by this devotion, my
devotees can easily be united with me.

(132) O Arjuna, if you will not follow my advice about dropping off the pride, you will earn all
the sins which cause the cycle of births and deaths.

(133) Actually you are eternally free, you are without birth, you are imperishable, but your pure
mind will be no more pure and then you will keep going through the suffering of births and
deaths.

(134) So, you should leave to Prakruti whether to act or not to act and you should surrender to me
by your body speech and mind.

(135) If you take refuge in me like this, I will not allow any bondage of any action even to touch
you!

(136) O Arjuna, drop both the concepts that you are the killer or you are the man who is going to
be killed; and fight bravely in the war. Then I will emancipate you.

(137) O Arjuna, when you surrender yourself to me, you will not think that you are doing anything
and I am freeing you. That concept never remains in the minds of my devotees.

(138) To surrender oneself to me and still to act like a separate Jeeva is like being a stone in the
jaggary. That is not totally surrendering oneself to me.

(139) A river meets the sea and merges into it. It does not then remain a separate river. It becomes
one with sea and never remembers that it has to turn back.

(140) When Ganga merges into the ocean, its flow does not come back. Similarly, my devotee
totally surrenders himself by body and mind, all the time, perpetually.

(141) If a lamp meets the wild forest fire, it becomes the forest fire only. Similarly one who
surrenders himself to me, becomes one with me and does not remain separate.

(142) O Arjuna, please listen to the signs of a free man! One who really faithfully sees all the
shapes of all the creatures as my own bodies, really conquers the empire of the knowledge
of Absolute Brahman!

(143) In my all-pervading Atman, the worldly life is itself a total illusion. Who will then agree that
somehow one is the killer and the other is being killed?
(144) Mirage is not real when it is visible, but is it really wet even where it is not at all visible?
Of course, it is totally unreal, there is no water!

(145) Similarly, though people conceive form and name for worldly objects, it is not so. It is only
pure Brahman, and he who is convinced about this, is Brahman though he is functioning in
his body.

(146) As for the body it is not affected by Karma because in itself it is inert and Atman is not
touching any sense of Dharma or Adharma. One who knows this is living Brahman though
functioning in his physical body.

(147) He is bodiless and to be bodiless is his existence – I told this secret knowledge to Arjuna.

(148) In this way I taught Arjuna about his duty in the war by using various points of argument. At
that time Arjuna also had asked me about my manifestations.

(149) The Lord then said to Uddhava, that he would give him the information about his
manifestations just as he had told them to Arjuna, and began to enumerate various places or
persons where He becomes more evident.

(150) He said, “Uddhava! I myself cannot count all my manifestations. As I am the Atman of all the
three worlds, who can really completely know all my manifestations?

अहमा मो वामीषां भत
ू ानां सु दी र: अहं सवािण भत
ू ािन तेषां ि थ यु वा यय:
Meaning of the Verse:

I am the Self, friend and the ruler of all these created beings, O Uddhava! In fact I am all the beings
as well as responsible for their birth, life and death. (9)

(151) I am all-powerful and I reside in the heart of every Jeeva and I do not deny everything that
the Jeeva demands. I being the Ruler give it everything.

(152) When the Jeeva demands anything when he is in difficulty I give him that thing without any
limit, and therefore I am called Almighty God.

(153) You should consider those people to have been drowned in the mirage, together with their
boat, who do not believe that I am dwelling in their heart as Atman.

(154) In vain are the efforts to build the boat; they try to observe hard penances but they are
drowned with all their activities for my attainment.

(155) The main key of attainment of God which is Me, is that to understand I, the Absolute
Brahman in their heart only and he is my great manifestation who is constantly aware of this
fact.
(156) I am the innermost dweller of heart of all the creatures, I am friend and nearest relative to all
and I am the divine controller of all the beings.

(157) I am the owner of all creatures, I am all the creatures themselves I am the birth place of all
and I am the doer of their beginning, existence and all activities.

(158) Like a farmer I am sowing the seeds looking after the crop and cutting the crop in the end
and according to the three Gunas, I am the Brahma, Vishnu and Maheshwara!

(159) I am the force, the power behind all actions. Thus I have told you the general manifestations
of myself in the world. Now please listen to the places where I am and the qualities in which
I express Myself.

अहं गितगितमतां काल: कलयतामहम् गण

ु ानां चा यहं सा यं गिु ण यौ पि को गण
ु :

Meaning of the Verse:

I am the motion of moving objects and the Time Sprit of those that try to measure everything and
those who understand and count. I am the state of balance of the three Gunas and I am the
property natural to a thing with attributes (Gunas) (10)

(160) The spouse of Laxmi said – I am the speed of the moving objects and I am the motion behind
all mobile things.

(161) I am the spirit, the power by which everybody moves and the organs of the body function. So
I am alone the mover and the movement of all.

(162) To attain freedom is the final goal of every being and that freedom is abiding in me. Thus I
am the force of all forces.

(163) There is one power which controls the men and the Gods and that power is Time and I am
the great time which controls and directs that all powerful time.

(164) O! Great devotee! I am the equilibrium of all the three Gunas and the natural quality of
everything such as the quality of sound of the sky.

गिु णनाम यहं सत

ू ं महतां च महानहम् सू माणाम यहं जीवो दुजयानामहं मन:
Meaning of the Verse:

I am the thread (Sutra) which is the active aspect of the Mahat-Tattva and I am the greatness of all
the great. I am the essence of three Gunas. I am the principle of cosmic intelligence among
big things. I am the Jeeva among subtle objects and I am the mind among those which are
difficult to control. (11)
(165) O Uddhava! The first single force, behind the first activity of Maya, which is the holder of
all the three Guans - that I am.

(166) The sky which is the greatest of all the elements is contained in me and I myself cannot
properly evaluate the strange power of Mahat-Tattva.

(167) That Mahat-Tattva which is the cosmic intelligence is myself and Jeeva which is very subtle
beyond the ken of Gods like Brahma is also my manifestations.

(168) I am mind among those which are difficult to control and only I can control that mind.

(169) Mind is controlled when a man remembers Me and it becomes wild when a man forgets Me.
Mind cannot be controlled by the knowledge of Vedas and scriptures.Without Me the mind
cannot be put under control.

(170) This is because I am the mind itself and when a man meditates upon me, Mind with its
peculiar quality disappears but if I am forgotten by the man the mind starts running wildly to
all the quarters of the world.

िहर यगभ वेदानां म ताणां पणवि तवतृ ् अ राणामकारोऽि म पदािन छ दसामहम्

Meaning of the Verse:

Of the Vedas I am Hiranyagarbha i.e. Brahma who first taught them to his mind-born Sons, of the
Mantras I am the OM with three parts A, U, M, I am अ (A) of the letters. I am the words of
Chhandas. (12)

(171) Govinda says – I am God Brahma, the teacher of Vedas. Because of my power, people do
not dare behave against Vedas and every thought about the Vedas is nothing else than myself.

(172) Without the uttering of Om, all Mantras are like the chattering of a child. I, Shri Krishna is
Om of the Mantras, by which all Mantras have become sacred.

(173) The utterance of A, U& M with ending subtle sound is OM with three parts, which OM
makes the Vedas sacred.

(174) अ is necessary for speaking out any letter (in Devanagari script), O Uddhava, I am that अ,
Please bear this in mind.

(175) Shri Krishna said – I am Gayatri among Mantras and that is why sages utter that Mantra with
faith.

(176) He said – Gayatri is my symbol in all Mantras and in the dualities I am the Unity or the
common factor. Brahmins have become worthy of my respect because of their recitation of
 Gayatri Mantra.

इ दोऽहं सवदेवानां वसन

ू ामि म ह यवाट् आिद यानामहं िव णू दाणां नीललोिहत:

Meaning of the Verse:

Of all the Gods, Indra represents me and Fire-angel represents me among the Vasus, (Angles
connected with the Earth). I am Vishnu among the twelve Adityas (sons of Goddess Aditi)
and I am the Lord Shiva (his Blue and Red coloured aspect) amongst the Rudras. (13)

(177) Know me as Indra among the Gods, and Hutaashana (Fire) among the Vasus, among the
Adityas I am Vishnu, in the Avatara as “Waman” and I am Shiv, Neela-Lohita among
Rudras.

ब ष णां भग
ृ रृ हं राजष णामहं मनु: देवष णां नारदोऽहं हिवधा यि म धे नुषु
Meaning of the Verse:

I am Bhrugu among the great sages knowing Brahman. I am Manu among the royal sages. I am
Narada among the heavenly sages and I am Kamdhenu (Havirdhani) among the cows. (14)

(178) Bhrugu was a very angry sage. He cursed Brahma and rendered him unworthy of worship.
He cursed Shankara and made offerings given to him not fit to be eaten by anybody. He
kicked Vishnu on his chest but Vishnu honoured him by bearing the impression of his foot
upon His own chest in the form of Shri Vatsa.

(179) The Lord Krishna said, I am that Bhrugu who is the great sage among the sages having
knowledge of Brahman and I am the royal sage Manu.

(180) Among the divine sages I am Narada and I am Kamadhenu among the cows – So said
Govind.

िस े राणां किपल: सुपण ऽहं पति णाम् पजापतीनां द ोऽहं िपत◌ॄणामहमयमा

Meaning of the Verse:

I am Kapila among the great Masters (Siddha.) I am eagle among the birds. I am Daksha among
Prajapatis and among the forefathers I am Aryaman. (15)

(181) Among the Siddhas I am great sage Kapila – So said the wielder of the bow ‘Sharng’. He
further said, “I am eagle the king of the birds.”

(182) Krishna said – I am Daksha who is the chief of all the Prajapatis and the presiding great
father Aryaman is my own image.
मां िव यु व दै यानां पहादमसुरे रम् सोमं न तौषधीनां धने शं य र साम्
Meaning of the Verse:

O Uddhava, please note that among the sons of Diti I am Pralhad who is one of my great devotees.
Govind said – I am the moon who is the ruler of stars and herbs. She is my image. (16)

(183) Among the demons I am Pralhada whose devotion is very deep, and I am the moon who is
the ruler of stars and of the trees having medicinal qualities - so said Govinda.

(184) I am Kubera who is great among Yakshas (nature spirits) and Rakshasas (the protective
angles of various places having great Ego) who is the treasurer of all the treasures of Gods.

ऐरावतं गजे दाणां यादसां व णं पभम

ु ् तपतां ुमतां सय
ू मनु याणां च भपू ितम्
Meaning of the Verse:

I am the great elephant Airavat and I am Varuna who is the ruler of aquatic animals. I am the Sun
among brilliant bodies, emitting heat and among human beings I am the king. (17)

(185) The greatest among Yadus said – “I am Airavat the greatest of elephants. Upendra said I am
Varuna the Lord of fish etc He is really my second image.

(186) Shri Hari the ruler of Vaikuntha said – I am the Sun who is very hot and gives light to the
whole world and whose life itself is light.

(187) Hari said that among the human beings I am the King who is the sovereign and enjoys the
possession of Earth.

उ चैशवा तुर गाणां धातन

ू ामि म का चनम् यम: संयमतां चाहं सपाणामि म
वासुिक:
ृ े द: श◌
नागे दाणामन तोऽहं मग ृ ्रि गदंि णाम् आशमाणामहं तुय वणानां
पथमोऽनघ
Meaning of the Verses:

Among the horses I am the Uchhaishrava. I am gold among the metals. I am Yama among the
controllers and Wasuki among the serpents. (18)

I am Anant among the cobras and Lion among the animals. I am Sanyasa among the Ashrams which
is the fourth and among the castes I am the Brahman who is the first among them. (19)

(188) The husband of Kamala said – In the fast running animals I am the horse by name
 Uchhaishrava. I am the gold for which all people are mad.

(189) I am Yama among those who wield the rod of power and Narayana said that I am Wasuki
among the serpent.

(190) Shri Hari said – “I am the cobra whose name is Anant and the god further said – I am the
lion among those animals that have sharp nails, teeth and horns.

(191) Narayana said – I am the Sanyasa, the fourth Ashrama and I am Brahmin who are the first
among the castes and who can be said to be ‘talking’ Brahman.

तीथानां सोतसां ग गा समुद: सरसामहम् आयुधानां धनुरहं ितपुर नो धनु मताम्

Meaning of the Verse:

Of all the holy streams I am the Ganga and of all stationary waters I am the Ocean. I am the bow of
Archers among the weapons and among the Archers I am the Shiva, who is the destroyer of
three cities. (20)

(192) The Lord said, “I am the Ganga among the sacred rivers and among the great body of waters,
Ocean, which is the greatest lake is my manifestation.

(193) Among the weapons I am the bow and among the archers I am the destroyer of the three
cities, who is Lord Shiva.

िध यानाम यहं मे गहनानां िहमालय: वन पतीनाम थ ओषधीनामहं यव:

Meaning of the Verse:

I am mount Meru among all the places of residence and I am Himalaya among the unapproachable
difficult places. I am Ashwattha among the trees and barley among the plants. (21)

(194) The Lord said- I am the mountain Meru which supports all the three worlds and I am the
Himalaya among the places which are not easily penetrable.

(195) I am Ashwattha among trees and barley among the Herbs.

पुरोधसां विस ोऽहं बि ानां बहृ पित: क दोऽहं सवसेना यामग यां भगवानज:

Meaning of the Verse:

I am the Vasishtha among the Gurus of Kings and Brihaspati, the Guru of Gods. I am the Skanda
among the Generals and I am the Brahma among the pioneers. (22)
(196) The teacher of Shri Ram viz Vasishtha is my manifestation and I am Brihaspati the teacher of
Gods who is the greatest knower of Vedas.

(197) I am Skanda the Greatest of War-Generals and I am Brahma whom Vedas salute and
Brahmins worship.

य ानां ब य ोऽहं वतानामिविहं सनम् वा व यका बुवागा मा शुचीनाम यहं शुिच:

Meaning of the Verse:

I am the Brahmayadnya among the performances of sacrifices. I am non violence among the great
vows. I am air, fire, Sun, water and Atman and the blessing or word of judgment which is
great among all purifiers. (23)

(198) Brahmayadnya is daily recitation of Vedas which is my manifestation and by which the
divine sages the ancestors and the nature spirits in all the heaven worlds are satisfied.

(199) Lord Shri Krishna said that I am the vow of not to hurt anybody in any way – which is the
highest among all the vows.

(200) Air purifies certain things. The fire purifies some other things; a Brahmin’s final verdict
declares something to be pure in some cases.

(201) Certain things are made pure by pure intelligence and I am the essential purity in all these
processes.

(202) It is a well known fact that by uttering my name everything is made sacred and pure. So
please understand that I am all these agencies.

योगानामा मसंरोधोम तोऽि म िविजगीषताम् आ वीि क कौशलानां िवक प:

याितवािदनाम्
Meaning of the Verse:

I am the self control in the Yoga practice. I am the secret discussion of those who want to be
victorious. I am the intelligent enquiry into what is real and what is not real and I am the
counter-argument among those who discuss in order to come to a decision about truth. (24)

(203) Govind said – Among all the systems of Yoga I am that self control by which the students of
Yoga enjoy the inner bliss and come to understand the quality and the nature of Samadhi.

(204) Shri Krishna said – O Uddhava, I am that proper way of thinking involved in the good policy
of behaviour and following the way of discrimination in order to conquer oneself.
(205) I am the power of enquiry as to what is belonging to Atman and permanent and what is non –
Atman and temporary. Because of my grace a man gets the ability to discriminate in this
way.

(206) The Lord Shri Krishna said I am that argument in which there is no end to doubts and
amendments and counter arguments.

(207) O Uddhava, these doubts and arguments are known as आ याित, अना या याित, शू य याित,
स याित and याित

तीणां तु शत पाहं पुंसां वाय भव

ु ो मनु: नारायणो मुनीनां च कुमारो ब चा रणाम्

Meaning of the Verse:

Among the woman I am Shataroopa, and among men I am Swayambhuva. I am Narayana among
Munis and Sanat Kumara among bachelors. (25)

(208) Janardana (Lord Shri Krishna) said that I am both Manu and his wife Shataroopa and the
sage Narayana who resides at Badarikashrama.

(209) O Uddhava, please know that Sanat Kumara who is the real bachelor is also my
manifestation.

धमाणामि म सं यास: ेमाणामबिहमित: गु ानां सन

ू त
ृ ं मौनं िमथुनानामज वहम्

Meaning of the Verse:

I am Sanyasa among the ways of living and I am the inner intelligence among the way of peace.
Among the various ways to maintain secrecy, I am that silence of mind which has no ulterior
motives and among the couples I am the dual expression of Brahma which are Manu and
Shataroopa. (26)

(210) I am the Sanyasa which is the way of life in which there is promise of peace and
fearlessness to all beings and the understanding of being Atman in all creatures.

(211) This Sanyasa means – Not to hurt anybody but to give comfort and happiness.

(212) It is forgiveness in which there is forbearance. When there is inner struggle and friction
between anger and peace in the mind while forgiving somebody that is not real equilibrium
of mind.

(213) When the absolute Brahman is established in oneself the man is naturally at peace with the
outer world where there is no friction in his mind.
(214) In the entire world the man who speaks lie who has untruth as the base of his thoughts is the
greatest sinner.

(215) The extrovert attitude brings about false way of living and it is detrimental to happiness in
this world as well as in the higher world and I am the man who drops that way of life.

(216) The attitude and habit of speaking only truth or to keep silence is my manifestation. The truth
here is also pleasing and not bitter.

(217) I am the couple in which the body of Brahma was first divided as Manu the male and
Shataroopa as the female which was the original duality through which the human race was
born.

संव सरोऽ यिनिमषामत

ृ न
ू ां मधुमाधवौ मासानां मागशीष ऽहं न ताणां तथािभिजत्

Meaning of the Verse:

Of the persons who are awake every moment I am the ever revolving wheel of time represented by
one year and among the six seasons of two months each I am the Chaitra and Vaishakha
which is Vasant and among the months I am the Margashirsha and among the 27 Nakshatras
of the year I am Abhijit. (27)

(218) The Lord said – I am that time, measured as Samvatsra in which not a moment is missed.

(219) From the minutest part of time to the year I count every moment,

(220) I am the season of spring among all the seasons and Margashirsha among the months in
which there is good crop and clean water and cheerfulness everywhere.

(221) I am Abhijit among the star constellations which is not accounted but exists for a very short
duration.

अहं युगानां च कृतं धीराणां देवलोऽिसत: पै ायनोऽि म यासानां कवीनां का य

आ मवान्
Meaning of the Verse:

I am Krita age. I am Asita Dewala among the courageous persons. Among the Vyasas I am
Dwaipayana and among the persons of divine knowledge I am the Ushana who is also known
as Shukra. (28)

(222) The Lord said – I am the Krita age in which there is religion with all its facets and no sins or
wrong actions done anywhere.
(223) Asita Dewala who is famous for his courage is my another manifestation.

(224) Just like a swan who divides milk and water, Dwaipayana Vyasa who has divided Vedas
and arranged various divisions to various disciples is my manifestations.

(225) Kavi is the name for Ushana or Shukra who is having perfect self knowledge and is known
for his vision. I am that Kavi- So said the spouse of Laxmi.

वासुदेवो भगवतां वं तु भागवते वहम् िकंपु षाणां हनुमान् िव ाधाणां सुदशन:

Meaning of the Verse:

I am Vasudeva who is the God with all his glory and the six virtues. Know that I am known as
Vasudeva the son of Vasudeva. You are among the Bhagawatas – my other image. I am
Hanuman in the Kimpurushas and I am Sudarshana among the Vidyadharas. (29)

(226) O Uddhava, I am present before you in my own divine glory and all the six great virtues. I
am god in all his aspects and known as son of Vasudeva.

(227) And O Uddhava, you are the greatest in the devotees of God and you are my another image.
(When Shri Krishna said this Uddhava prostrated before him).

(228) When Uddhava offered his respects in this way Shri Krishna also embraced him. At that
time all three worlds were filled with joy and Shri Krishna, who was the very cloud of self-
joy, was also satisfied.

(229) Uddhava and Shri Krishna became one. Here Shri Krishna actually proved what he had said
to Uddhava that Shri Krishna and Uddhava are identical.

(230) The two separate existences were amalgamated in one. Uddhava became Shri Krishna and
Shri Krishna became Uddhava.

(231) Uddhava now became surprised and for a moment he was slightly proud with the idea that
he was the dearest devotee of Shri Krishna. The Lord Shri Krishna noticed this and said –

(232) I am Hanumanta among the monkeys. When Shri Krishna said this, the pride in the mind of
Uddhava was gone and he was a bit ashamed of his feeling of that pride.

(233) He thought – “When monkeys and animals are dearer to the Lord than myself it is not
possible to count the devotees of God fully. What place do I deserve among so great
devotees?

(234) Thinking like this he bowed before the Lord and said – Please tell me all your Vibhootis
(important manifestations).

(235) Upon this Shri Krishna smiled and said – “Among Vidyadharas (angles of knowledge) I am
 that who is known as Sudarshana.

र नानां प रागोऽि म प कोश: सुपेशसाम् कुशोऽि म दभजातीनां ग यमा यं

हिव वहम्
Meaning of the Verse:

I am Padmaraga among jewels and the heart of Lotus among the beautiful things. I am Kusha among
various kinds of Darbhas (kind of grass, useful in rituals etc) I am the ghee of cow among the
sacred things to be offered as oblations in fire. (30)

(236) Shreeranga said – I am Padmaraga among all the precious stones and jewels, while among
the most beautiful things I am the central part of pollen of the Lotus.

(237) There are ten kinds of Darbhas and I am Kusha among them. Shri Hari further said that I am
the ghee derived from the milk of cow, which is best oblation to be offered in the fire.

यवसाियनामहं ल मी: िकतवानां छलगह: ितित ाि म ितित ण

ू ां स वं
स ववतामहम्
Meaning of the Verse:

I am Goddess Laxmi (lot of money) of merchants and I am the deceit of the persons who practise
deception and I am the power of sustenance of the persons who have forbearance. I am the
quality of piousness of the persons of Sattwik quality. (31)

(238) The Lord said – O Uddhava, I am the riches and the capital money, which is useful in
business and merchandise. I am that money which is used for charity.

(239) Shri Krishna said – I am the inscrutable power and tact of deceiving people. This is my
Maya.

(240) There is also an illusion by which there is a concept of being Jeeva, which arises in the state
of Brahman and again there is an idea of Jeeva being absorbed into Brahman. I am these
false ideas which cannot be deciphered even by Gods.

(241) Lord Brahma and the Lord Shankara think that they are the controllers of the power of the
Maya but I proved otherwise by deceiving the Lord Shankara by my appearance as beautiful
Mohini, in which Maya overpowered him and Brahma was similarly deceived, when he
stole and hid the cattle and I created duplicate cattle. So I am that great deceiver.

(242) The Lord said – I am the power of forbearance and I am the Sattwik nature of pious people.

ओज: सहो बलवतां कमाहं िवि सा वताम् सा वतां नवमत

ू नामािदमिू तरहं परा
Meaning of the Verse:

Of the strong persons I am their strength, courage etc and of the worshippers I am their ritualistic
action and I am the original image as Vasudeva, among the nine images ordained for
devotees. (32)

(243) I am the strength and the steadfastness of the strong persons.

(244) The Supreme Person further said – “I am the devotional worship by which the devotee
develops great love for me and destroys his desires”.

(245) There are nine types of my images, among them my own body, which is known as Shri
Krishna (Vasudeva) is my main image. Now I will tell you all the nine images, which are
standard for my worship.

(246) They are (1) Vasudeva (2) Sankarshana (3) Aniruddha (4) Pradyumna (5) Hayagreeva (6)
Narayana (7) Varaha (8) Vamana (9) Narasinha.

(247) These are nine kinds of my images. I am the first of these, and the other eight are also my
manifestations.

(248) Hayagreeva is the image of Vedas. Shri Vyasa worshipped him by studying Vedas and his
name was then known as Veda-Vyasa.

(249) Narayana is my own image. Brahmadeva worshipped him and understood the key to self-
knowledge by only four verses and thus became the Brahma.

(250) Shweta Varaha is a great image of me. The earth worshipped him and he very kindly lifted
the earth from depths of deluge and brought about peace everywhere.

(251) Vamana is also my manifestation. The gods prayed him, worshipped him and so, in order to
deliver them from the oppression by Bali, he tied down Bali in Rasatala, restored to gods
their position and power.

(252) Narasinha is a prodigious image and Pralhad worshipped him and brought to the notice of
all the fact that I am pervading in all the beings.

(253) Sankarshana is the name of Balaram. He is also my other image. The mount Raivataka
requested Brahmadeva and as ordered by Him, he married his daughter Ravati to Balaram
and became happy.

(254) Pradyumna is the image of God of desire. Those who want to fulfill their desires worship
him, and he gives them what they want.

(255) Aniruddha is also my image and my grandson. Usha the daughter of Banasura worshipped
him as guided by Paravati and she became instrumental for release of Banasura from the
burden of pride and thousands of arms. Chitrarekha a friend helped her in this, as guided by
 Narada.

(256) I am Vasudeva and I am Absolute Brahman and I have uplifted innumerable devotees very
easily and my devotion is Supreme in the mind of Arjuna and your mind.

(257) O Uddhava, thus I have told you my nine manifestations and the kind of worship done by
devotees in their case.

िव ावसु: पवू िचि ग धवा सरसामहम् भध

ू राणामहं थैय ग धमातमहं भव
ु :
Meaning of the Verse:

Among the Gandharvas, I am Vishwavasu and among the divine courtesans, I am Poorvachitti. I am
the steadiness of mountains and I am the smell of the earth. (33)

(258) I am Vishwavasu Gandharva, whose voice is very sweet and singing is superb – this was
being told by Madhava to Uddhava.

(259) The Lord said – “I am Poorvachitti, the beautiful divine danseuse.”

(260) I am the quality of unmoving steadiness of the mountains, and I am the smell of the earth.

अपां रस परम तेिज ानां िवभावसु: पभा सय

ू दुताराणां श दोऽहं नभस: पर:
Meaning of the Verse:

I am the liquid quality of waters and I am the light of the brilliant bodies. I am the shinning quality
of Sun, moon and stars; and I am the sound of silence beyond the sky. (34)

(261) Shrinivasa said – “O Uddhava, there is a quality of liquidity and taste in the water and all
brilliant bodies have light. I am both these qualities.”

(262) There is light in the sun, in the moon and in the stars which is my manifestation and the sound
of the silence – “(Anahata Shabda) beyond the sky. Thus I am the light and the sound.”

ब यानां बिलरहं वीराणामहमजन:

ु भत
ू ानां ि थित पि रहं वै पितस गम:
Meaning of the Verse:

Among the devotees of Brahmans I am Bali and I am Arjuna among the valiant warriors. I am the
beginning, the existence; and the destruction of all the creatures. (35)

(263) Shri Krishna said – “In the matter of devotion of Brahmins, Bali is definitely the greatest,
and by his devotion to Brahmans I was compelled to stand – guard at his door. That Bali I
am.”
(264) Shri Krishna said – Among the Pandavas I am Arjuna, the incarnation of Nara, the sage, and
he is my life and my Prana.”

(265) Shripati said – “O Uddhava, I am the beginning, the power of maintenance and power of
destruction of all the creatures.

ग यु यु सग पादानमान द पशल णम् आ वादशु यवघाणमहं सवि दये ि दयम्

Meaning of the Verse:

I am the inner organ of each organ and functions like going, speaking, excretion, bringing, enjoying,
touching, tasting, hearing, smelling etc. (36)

(266) I am the inner organ of all the organs of senses and actions, and all their functions are
possible by my will.

(267) Going, holding, ejecting excreta and urine, to impress, seeing, touching, smelling, hearing
and tasting – all these actions are possible because of me only.

(268) Without my will, these movements of the organs are not possible at all. I am going to tell you
all the details about this.

(269) I am the higher mind behind the outer mind. I am the inner eye of the eyes. I am the sense of
touch behind each touch and I am the tongue behind the fleshy tongue of each person.

(270) I am the real nose of the physical nose, the primary listener behind the organ of ear, I am the
holder behind the hands that hold things and I am the movement behind every movement.

(271) O Uddhava, I am the joy of the sense of joy and I am the intellect behind the evident function
of intellect which is the act of logical thinking and all the perceptions and contacts through
all the senses to outer objects is my own function.

(272) I am the speech of the speech, the original inspirations of Para-Wani and I am Hrishikesh,
the God controlling all the organs.

पिृ थवी वायुराकाश आपो योितरहं महान् िवकार: पु षोऽ य ं रज: स वं तम: परम्

Meaning of the Verse:

I am the Earth, I am the air, the sky, the water, the great light (sun), I am the Male, I am the
invisible and I am the Rajas, Sattwa and Tamas as also beyond all of them. (37)

(273) The number of elements is twenty-five, and if three Gunas are added, it is twenty-eight. I
will now tell you their details also.
(274) The evident created world consists of Ahankera, Mahat principle, and the five atomic
aspects (त माता) of the five qualities of smell, taste, light touch and the sound. The five
elements, the ten organs and one mind make up the number of sixteen.

(275) When the Purusha (Male) and Prakruti (Maya, female) are added, the total comes to twenty-
five. The Gunas are within the Prakruti. This is the play of all these elements.

(276) I am the Being, which is beyond the ordinary visible world, and is represented by this
Prakruti with the three Gunas and the definite number of all three elements or principles.

ु े न गिु णना िवना

अहमेत पसं यानं ानं त विविन य: मये रे ण जीवेन गण
सवा मनािप सवण न भावो िव ते विचत्
Meaning of the Verse:

The Lord said - I am the knowledge of these principles and the counting of them. I am the Jeeva, I
am the God, I am the wielder of Gunas and I am the Gunas themselves; and without me, who
am the Atman of all, there is nothing separate existing. (38)

(277) The Lord said – I am all these principles and the act of counting them, also, separately.

(278) I am also the knower of this fact and without me; there is nothing else in the world.

(279) Jeeva and Ishwara, Gunas and the Being who holds these Gunas, the field (body) and the
knower of the field (Atma) – all these I am myself in the various expressions.

(280) Not a single atom distinctly exists outside me, and I am, the only Universal soul, the only
total spirit.

(281) O Uddhava, nothing else separately exists here and you should know that I am in all the
bodies.

(282) O Uddhava, you may say that I have told this so briefly, but please understand that this fact is
as it is told. This cannot be much explained in details. Why? Please listen to what I am going
to say.

सं यानं परमाणन
ू ां कालेन िकयते मया न तथा मे िवभत
ू ीनां सज
ृ तोऽ डािन कोिटश:

Meaning of the Verse:

I shall be able to count the atoms in the whole world, in the due time but as I have created
innumerable Universes, it is not possible to count them in detail. (39)
(283) The Lord said – I, as Time, can count all the atoms on the Earth, but I cannot say definitely
how many are my manifestations.

(284) I have brought into existence Universes without number and I cannot now count them. So,
how can I say how many worlds and my manifestations there are!

(285) Though I, as Narayana, know everything, I cannot count my total manifestations (Vibhootis),
so, how can I describe them?

(286) I shall now tell in what form my manifestation is evident in human beings. O Uddhava,
please listen to them.

तेज: शी: क ितरै य ही याग: सौभगं भग: वीय ितित ा िव ानं यत यत स

मऽशक:
Meaning of the Verse:

Wherever there is brilliance, riches, fame, modesty, renunciation, expertise in duty, and vigor,
with forbearance and scientific knowledge, it should be understood to be my partial
manifestation. (40)

(287) There is my partial manifestation in the man who is very powerful and brilliant who has
prosperity permanently, who has unlimited glory, and whose fame about his religious nature
is wide.

(288) He who has vast command over all the people in the three worlds; whose charity is
limitless, and whose good fortune is seen to be always more and more.

(289) He whose orders are never disobeyed and whose good fortune is very pleasing even to
others.

(290) He, who is having an attitude of kind forgiveness, he who abhors all bad deeds and he who
is very wise in his dealings with everybody—

(291) He, who has these qualities, is my image, my own manifestation. All signs may be evident,
but even if one of these signs are found in that man, he should be taken to be my image!

एता ते क ितता: सवा: स ेपेण िवभत

ू य: मनोिवकारा एवैते यथा वाचािभधीयते
Meaning of the Verse:

All these manifestations of mine which are thus described should be recognized as born of
imagination, for the sake of expression in our speech. (41)

(292) O Uddhava, the manifestations which I told you in short are the products of the imaginations!
(293) In the state of mind of the seekers these may be added but considered in relation to the
finalities, they are only products of imagination as I said.

(294) I am alone! You know this! I have no name, no form, no Guna and no social caste! So, to
describe my various manifestations is only to talk about unreal things!

वाचं य छ मनो य छ पाणान् य छे ि दयािण च आ मानमा मना य छ न भय

ू :
क पसेऽ वने
Meaning of the Verse:

You should curb your speech, control your mind, control the Prana, subdue your senses, and tame
your intellect with your Sattwik Nature, so that you will not be subject to Rebirth. (42)

(295) My reality is eternal, without any modifications, beyond the speech, mind and intellect!
What effort can the poor sense-organs do to know me? Pranas are also not able to decide
what I am in truth!

(296) Therefore, by observing self-control and control of the mind and body, you should regulate
your mind, your intellect, your organs and your vital breath, so that you will maintain your
status in the blissful Atman.

(297) If you say that you do not know how to do this, I will tell you the method.

(298) Speech should be controlled by uttering my name; mind can be controlled by meditation;
breath can be controlled by exercises of taking in and giving out of breath regularly and the
organs can be controlled by stopping them from indulgence.

(299) Intellect should be controlled by thinking that you are Atman, and the Jeeva should be
controlled by the bliss of Parmatman. When you do this, you will be identified with me.

(300) When you are one with me, you will not see the world as world, but as Me and there will be
no birth and death and coming and going.

(301) He, who does not even think of having control as I have just now described will suffer in
many ways. I will tell you his plight also.

यो वै वा नसी स यगसंय छन् िधया यित: त य वतं तपो ानं सव यामघटा बुवत्
Meaning of the Verse:

One, who does not control the speech and mind by right effort as told by me, finds that his penance,
his vows and his charity become wasted, just like water kept in an earthern pot not properly
baked. (43)

(302) The efforts on the path of occultism made by man, who does not properly control all his
 faculties as said are wasted.

(303) Just as water kept in a raw earthen pot is wasted, so all his word-knowledge, his penance,
observation of vows, yoga, sacrifices and charities are wasted.

(304) His observances are useless, just as oblations offered in the sacrifice when the fire is turned
to ashes; or to perform rituals while still remaining unclean or giving something in charity to
an unworthy man is wasted.

(305) It is like throwing seeds on rocks or to call a Brahmin for golak ceremony or making a show
by a barren woman that she is pregnant.

(306) Thus dear Uddhava, if proper self-control is not observed, the efforts for progress on the
spiritual path are wasted.

(307) The Lord, therefore, further emphasizes that it is necessary to gradually, bring under control
all the energies going out through the organs and the mind etc.

त मा मनोवच: पाणान् िवय छे म परायण: म ि यु या बु या तत:

प रसमा यते
Meaning of the Verse:

Therefore, a man should control his mind, speech and breath and become devoted to me so that by
his intellect filled with my devotion, he will fulfill his life. (44)

(308) He who worships me should exercise control over his mind, intellect and organs and be
alert in my worship.

(309) When one worships me with faith, desires for worldly pleasures simply get burnt and pure
peace arises in the mind and heart of my devotee.

(310) In my worship all other spiritual endeavors become shy and withdraw. I free my devotee
from the bondage of worldly life.

(311) If my devotees are bound by the worldly troubles, it is shameful to me. So, I save my
devotee from all calamities.

(312) When Pralhad was being harassed I made myself suddenly present in the form of “man-lion”
from a pillar and killed my enemy. For a big elephant I came running from Vaikuntha to
rescue it from a crocodile.

(313) When Kauravas were about to violet the modesty of Draupadi, I saved her from shame and
defeated their evil purposes. I gulped the wild forest fire and saved the cowherd boys.

(314) When Indra harassed the people of Gokula by heavy rain, I lifted the mount Govardhan. I
 became a man of amorous power in order to relieve Gopis forever from desires.

(315) In order to help Arjuna to be true to his vow, I covered the Sun in daytime and he could kill
Jayadratha and thus I protected Arjuna.

(316) I took upon myself to be born again and again for my devotee Ambareesh. I do not allow my
devotees to suffer!

(317) I hold upon my head the dust from the feet of my devotees! I made friendship with monkeys
and bears!

(318) So, I am going to tell people to worship me, to sing songs about my life and adventures so
that they will reach me easily.

(319) When they worship me loyally they will understand me though I am limitless and then I will
attend to their every day need. I really love people who worship me.

(320) There is no other easy way to reach me, than pure devotion and that is why I also told you to
be my devotee only and not to bother about so many other methods and means.

(321) My devotee denies four types of liberations also, because he looks upon the whole worldly
life scornfully and enjoys the Supreme bliss that my devotion brings about.

(322) “The greatness of my devotees is really beyond anybody’s conjecture” — so saying the Lord
lovingly embraced Uddhava.

(323) How did Uddhava feel by that divine touch of Shri Krishna? He felt as happy as a calf
getting fully love of the mother-cow!

(324) As the bird Chakora feels very cool satisfied by the rays of the moon, he felt happy or as a
peacock dances with joy when it sees dark rain clouds above in the sky, so Uddhava felt
happy.

(325) Thus Uddhava was full with the highest Atmic experience and forgot his separate existence
as “the devotee” and Shri Krishna also forgot himself as Shri Krishna.

(326) In this way both became one and enjoyed the ecstasy of Supreme happiness. There the flag
of Supreme bliss was fully flourishing.

(327) The joy of happiness of devotion cannot be realized without good fortune and the Lord and
his devotee thus enjoyed it!

(328) Eknath surrendered himself to Janardana and thus he understood the secret of the happiness
in worship of God and the hidden meaning which is in the heart of devotees.

(329) The God, who is the real vital breath of his devotee, became an ordinary cowherd and
playing games with the boys of Gokula, he emancipated the cowherds and the Gopis also.
(330) It is not much surprising that playing their own rustic games he emancipated them! But his
divine magic is something very generous and stranger than this! Please listen to it.

(331) There were various animals and birds in Vrindavana, like mountain, stones, grass, trees,
black bees, fish, deers, alligators and even tigers, forest-dwelling wild and pet animals,
birds, serpents, doves, peacocks etc.

(332) The kind Lord emancipated also these and other beings by His generous divine grace.

(333) In the incarnation as Ramchandra, he took to forest by the order of his father, but during his
stay there, he became a friend of monkeys and bears and freed them from rebirth. He also
killed demons, who being killed by Him, were liberated!

(334) The bears and monkeys were freed by reason of their servitude and demons were liberated
due to their death in the battle – this is also not very surprising. You may please listen to a
greater part of God’s blessings.

(335) From the city of Ayodhya, upto the city of Lanka, there were many trees, stones, creepers,
grass etc everywhere, including big and small birds and insects. The Lord Ramchandra
emancipated these also by his touch.

(336) In this way the Lord (Janardana) comes again and again in this world, and liberates many
beings and he has also freed Eknath! There is nothing extraordinary in it for God.

(337) But still something very astonishing has been done by Him. He has made me, a stupid person
as I am, capable of commenting in Marathi on the Sanskrit text of Shrimad Bhagawat! I am
myself wondering about this!

(338) Eknath has surrendered himself to the God Janardana whose blessings are so powerful; and
remembering His sacred feet, Eknath has completed this sixteenth chapter.

Here ends Marathi commentary by Saint Eknath on the 16th chapter of the eleventh Skandha, of the
Bhagawat Mahapurana.

Dedicated to Lord Shri Krishna.

***