absolute truth.

Bhakti-yoga

VERSE 11.29.1

śrī-uddhava uvāca

su-dustarām imāṁ manye
yoga-caryām anātmanaḥ
yathāñjasā pumān siddhyet
tan me brūhy añjasācyuta

SYNONYMS

śrī-uddhavaḥ uvāca — Śrī Uddhava said; su-dustarām — very difficult to execute; imām— this; manye — I think; yoga-caryām — process of yoga; anātmanaḥ — for one who has not controlled his mind; yathā — how; añjasā — easily; pumān — a person; siddhyet — may accomplish it; tat — that; me — to me; brūhi — please tell; añjasā — in a simple manner; acyuta — O infallible Lord.

TRANSLATION

Śrī Uddhava said: My dear Lord Acyuta, I fear that the method of yoga described by You is very difficult for one who cannot control his mind. Therefore please explain to me in simple terms how someone can more easily execute it.

VERSE 11.29.2

prāyaśaḥ puṇḍarīkākṣa
yuñjanto yogino manaḥ
viṣīdanty asamādhānān
mano-nigraha-karśitāḥ

SYNONYMS

prāyaśaḥ — for the most part; puṇḍarīka-akṣa — O lotus-eyed Lord; yuñjantaḥ — who engage; yoginaḥ — yogīs; manaḥ — the mind; viṣīdanti — become frustrated; asamādhānāt — because of inability to attain trance; manaḥ-nigraha — by the attempt to subdue the mind; karśitāḥ — weary.

TRANSLATION

O lotus-eyed Lord, generally those yogīs who try to steady the mind experience frustration because of their inability to perfect the state of trance. Thus they weary in their attempt to bring the mind under control.

VERSE 11.29.3

athāta ānanda-dughaṁ padāmbujaṁ
haṁsāḥ śrayerann aravinda-locana
sukhaṁ nu viśveśvara yoga-karmabhis
tvan-māyayāmī vihatā na māninaḥ

SYNONYMS

atha — now; ataḥ — therefore; ānanda-dugham — the source of all ecstasy; pada-ambujam — Your lotus feet; haṁsāḥ — the swanlike men; śrayeran — take shelter of; aravinda-locana — O lotus-eyed; sukham — happily; nu — indeed; viśva-īśvara — Lord of the universe; yoga-karmabhiḥ — because of their practice of mysticism and fruitive work; tvat-māyayā — by Your material energy; amī — these; vihatāḥ — defeated; na — do not (take shelter); māninaḥ — those who are falsely proud.

TRANSLATION

Therefore, O lotus-eyed Lord of the universe, swanlike men happily take shelter of Your lotus feet, the source of all transcendental ecstasy. But those who take pride in their accomplishments in yoga and karma fail to take shelter of You and are defeated by Your illusory energy.

VERSE 11.29.4

kiṁ citram acyuta tavaitad aśeṣa-bandho
dāseṣv ananya-śaraṇesu yad ātma-sāttvam
yo ’rocayat saha mṛgaiḥ svayam īśvarāṇāṁ
śrīmat-kirīṭa-taṭa-pīḍita-pāda-pīṭhaḥ

SYNONYMS

kim — what; citram — wonder; acyuta — O infallible Lord; tava — Your; etat — this; aśeṣa-bandho — O friend of all; dāseṣu — for the servants; ananya-śaraṇeṣu — who have taken no other shelter; yat — which; ātma-sāttvam — intimacy with You; yaḥ — who; arocayat — acted affectionately; saha — with; mṛgaiḥ — the animals (monkeys); svayam— Yourself; īśvarāṇām — of the great demigods; śrīmat — effulgent; kirīṭa — of the helmets; taṭa — by the edges; pīḍita — shaken; pāda-pīṭhaḥ — whose footstool.

TRANSLATION

My dear infallible Lord, it is not very astonishing that You intimately approach Your servants who have taken exclusive shelter of You. After all, during Your appearance as Lord Rāmacandra, even while great demigods like Brahmā were vying to place the effulgent tips of their helmets upon the cushion where Your lotus feet rested, You displayed special affection for monkeys such as Hanumān because they had taken exclusive shelter of You.

VERSE 11.29.5

taṁ tvākhilātma-dayiteśvaram āśritānāṁ
sarvārtha-daṁ sva-kṛta-vid visṛjeta ko nu
ko vā bhajet kim api vismṛtaye ’nu bhūtyai
kiṁ vā bhaven na tava pāda-rajo-juṣāṁ naḥ

SYNONYMS

tam — that; tvā — You; akhila — of all; ātma — the Supreme Soul; dayita — the most dear; īśvaram — and the supreme controller; āśrītānām — of those who take shelter of You; sarva-artha — of all perfections; dam — the bestower; sva-kṛta — the benefit you have given; vit — who knows; visṛjeta — can reject; kaḥ — who; nu — indeed; kaḥ — who; vā — or; bhajet — can accept; kim api — anything; vismṛtaye — for forgetfulness; anu — consequently; bhūtyai — for sense gratification; kim — what; vā — or; bhavet — is; na — not; tava — Your; pāda — of the lotus feet; rajaḥ — the dust; juṣām — for those who are serving; naḥ — ourselves.

TRANSLATION

Who, then, could dare reject You, the very Soul, the most dear object of worship, and the Supreme Lord of all — You who give all possible perfections to the devotees who take shelter of You? Who could be so ungrateful, knowing the benefits You bestow? Who would reject You and accept something for the sake of material enjoyment, which simply leads to forgetfulness of You? And what lack is there for us who are engaged in the service of the dust of Your lotus feet?

VERSE 11.29.6

naivopayanty apacitiṁ kavayas taveśa
brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ
yo ’ntar bahis tanu-bhṛtām aśubhaṁ vidhunvann
ācārya-caittya-vapuṣā sva-gatiṁ vyanakti

SYNONYMS

na eva — not at all; upayanti — are able to express; apacitim — their gratitude; kavayaḥ— learned devotees; tava — Your; īśa — O Lord; brahma-āyuṣā — with a lifetime equal to Lord Brahmā’s; api — in spite of; kṛtam — magnanimous work; ṛddha — increased; mudaḥ — joy; smarantaḥ — remembering; yaḥ — who; antaḥ — within; bahiḥ — outside; tanu-bhṛtām — of those who are embodied; aśubham — misfortune; vidhunvan — dissipating; ācārya — of the spiritual master; caittya — of the Supersoul; vapuṣā — by the forms; sva — own; gatim — path; vyanakti — shows.

TRANSLATION

O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahmā, for You appear in two features — externally as the ācārya and internally as the Supersoul — to deliver the embodied living being by directing him how to come to You.

VERSE 11.29.7

śrī-śuka uvāca

ity uddhavenāty-anurakta-cetasā
pṛṣṭo jagat-krīḍanakaḥ sva-śaktibhiḥ
gṛhīta-mūrti-traya īśvareśvaro
jagāda sa-prema-manohara-smitaḥ

SYNONYMS

śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; uddhavena — by Uddhava; ati-anurakta — extremely attached; cetasā — whose heart; pṛṣṭaḥ — asked; jagat — the universe; krīḍanakaḥ — whose plaything; sva-śaktibhiḥ — by His own energies; gṛhīta — who has assumed; mūrti — personal forms; trayaḥ — three; īśvara — of all controllers; īśvaraḥ — the supreme controller; jagāda — He spoke; sa-prema — loving; manaḥ-hara— attractive; smitaḥ — whose smile.

TRANSLATION

Śukadeva Gosvāmī said: Thus questioned by the most affectionate Uddhava, Lord Kṛṣṇa, the supreme controller of all controllers, who takes the entire universe as His plaything and assumes the three forms of Brahmā, Viṣṇu and Śiva, began to reply, lovingly displaying His all-attractive smile.

VERSE 11.29.8

śrī-bhagavān uvāca

hanta te kathayiṣyāmi
mama dharmān su-maṅgalān
yān śraddhayācaran martyo
mṛtyuṁ jayati durjayam

SYNONYMS

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; hanta — yes; te — to you; kathayiṣyāmi — I shall speak; mama — relating to Me; dharmān — religious principles; su-maṅgalān — most auspicious; yān — which; śraddhayā — with faith; ācaran — executing; martyaḥ — a mortal human being; mṛtyum — death; jayati — conquers; durjayam — unconquerable.

TRANSLATION

The Supreme Personality of Godhead said: Yes, I shall describe to you the principles of devotion to Me, by executing which a mortal human being will conquer unconquerable death.

VERSE 11.29.9

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

SYNONYMS

kuryāt — one should perform; sarvāṇi — all; karmāṇi — prescribed activities; mat-artham — for Me; śanakaiḥ — without becoming impetuous; smaran — remembering; mayi — unto Me; arpita — who has offered; manaḥ-cittaḥ — his mind and his intelligence; mat-dharma — My devotional service; ātma-manaḥ — of his own mind; ratiḥ — the attraction.

TRANSLATION

Always remembering Me, one should perform all his duties for Me without becoming impetuous. With mind and intelligence offered to Me, one should fix his mind in attraction to My devotional service.

VERSE 11.29.10

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

SYNONYMS

deśān — places; puṇyān — sacred; āśrayeta — he should take shelter of; mat-bhaktaiḥ — by My devotees; sādhubhiḥ — saintly; śritān — resorted to; deva — among the demigods; asura — demons; manuṣyeṣu — and human beings; mat-bhakta — of My devotees; ācaritāni — the activities; ca — and.

TRANSLATION

One should take shelter of holy places where My saintly devotees reside, and one should be guided by the exemplary activities of My devotees, who appear among the demigods, demons and human beings.

VERSE 11.29.11

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

SYNONYMS

pṛthak — alone; satreṇa — in assembly; vā — or; mahyam — for Me; parva — monthly observances, such as Ekādaśī; yātrā — special gatherings; mahā-utsavān — and festivals; kārayet — one should arrange to perform; gīta — with singing; nṛtya-ādyaiḥ — dancing and so on; mahā-rāja — royal; vibhūtibhiḥ — with signs of opulence.

TRANSLATION

Either alone or in public gatherings, with singing, dancing and other exhibitions of royal opulence, one should arrange to celebrate those holy days, ceremonies and festivals set aside specially for My worship.

VERSE 11.29.12

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

SYNONYMS

mām — Me; eva — indeed; sarva-bhūteṣu — within all living beings; bahiḥ — externally; antaḥ — internally; apāvṛtam — uncovered; īkṣeta — one should see; ātmani — within himself; ca — also; ātmānam — the Supreme Soul; yathā — as; kham — the sky; amala-āśayaḥ — having a pure heart.

TRANSLATION

With a pure heart one should see Me, the Supreme Soul within all beings and also within oneself, to be both unblemished by anything material and also present everywhere, both externally and internally, just like the omnipresent sky.

VERSE 11.29.13-14

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

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

SYNONYMS

iti — in this way; sarvāṇi — to all; bhūtāni — living beings; mat-bhāvena — with the sense of My presence; mahā-dyute — O greatly effulgent Uddhava; sabhājayan — giving respect; manyamānaḥ — so considering; jñānam — knowledge; kevalam — transcendental; āśritaḥ — taking shelter of; brāhmaṇe — in the brāhmaṇa; pukkase — in the outcaste of the Pukkasa tribe; stene — in the thief; brahmaṇye — in the man who respects brahminical culture; arke — in the sun; sphuliṅgake — in the spark of the fire; akrūre — in the gentle; krūrake — in the cruel; ca — also; eva — indeed; sama-dṛk — having equal vision; paṇḍitaḥ — a learned scholar; mataḥ — is considered.

TRANSLATION

O brilliant Uddhava, one who thus views all living entities with the idea that I am present within each of them, and who by taking shelter of this divine knowledge offers due respect to everyone, is considered actually wise. Such a man sees equally the brāhmaṇa and the outcaste, the thief and the charitable promoter of brahminical culture, the sun and the tiny sparks of fire, the gentle and the cruel.

VERSE 11.29.15

nareṣv abhīkṣṇaṁ mad-bhāvaṁ
puṁso bhāvayato ’cirāt
spardhāsūyā-tiraskārāḥ
sāhaṅkārā viyanti hi

SYNONYMS

nareṣu — in all persons; abhīkṣṇam — constantly; mat-bhāvam — the personal presence of Me; puṁsaḥ — of the person; bhāvayataḥ — who is meditating upon; acirāt — quickly; spardhā — the tendency to feel rivalry (against equals); asūyā — envy (of superiors); tiraskārāḥ — and abuse (of inferiors); sa — along with; ahaṅkārāḥ — false ego; viyanti — they disappear; hi — indeed.

TRANSLATION

For him who constantly meditates upon My presence within all persons, the bad tendencies of rivalry, envy and abusiveness, along with false ego, are very quickly destroyed.

VERSE 11.29.16

visṛjya smayamānān svān
dṛśaṁ vrīḍāṁ ca daihikīm
praṇamed daṇḍa-vad bhūmāv
ā-śva-cāṇḍāla-go-kharam

SYNONYMS

visṛjya — giving up; smayamānān — who are laughing; svān — one’s own friends; dṛśam— the outlook; vrīḍām — the embarrassment; ca — and; daihikīm — of the bodily conception; praṇamet — one should offer obeisances; daṇḍa-vat — falling down like a rod; bhūmau — upon the ground; ā — even; śva — to the dogs; cāṇḍāla — outcastes; go— cows; kharam — and asses.

TRANSLATION

Disregarding the ridicule of one’s companions, one should give up the bodily conception and its accompanying embarrassment. One should offer obeisances before all — even the dogs, outcastes, cows and asses — falling flat upon the ground like a rod.

VERSE 11.29.17

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

SYNONYMS

yāvat — as long as; sarveṣu — in all; bhūteṣu — living entities; mat-bhāvaḥ — the vision of My presence; na upajāyate — does not fully develop; tāvat — for that long; evam — in this way; upāsīta — one must worship; vāk — of his speech; manaḥ — mind; kāya — and body; vṛttibhiḥ — by the functions.

TRANSLATION

Until one has fully developed the ability to see Me within all living beings, one must continue to worship Me by this process with the activities of his speech, mind and body.

VERSE 11.29.18

sarvaṁ brahmātmakaṁ tasya
vidyayātma-manīṣayā
paripaśyann uparamet
sarvato mukta-saṁśayaḥ

SYNONYMS

sarvam — everything; brahma-ātmakam — based on the Absolute Truth; tasya — for him; vidyayā — by transcendental knowledge; ātma-manīṣayā — by realization of the Supreme Soul; paripaśyan — seeing everywhere; uparamet — he should desist from material activities; sarvataḥ — in all cases; mukta-saṁśayaḥ — freed from doubts.

TRANSLATION

By such transcendental knowledge of the all-pervading Personality of Godhead, one is able to see the Absolute Truth everywhere. Freed thus from all doubts, one gives up fruitive activities.

VERSE 11.29.19

ayaṁ hi sarva-kalpānāṁ
sadhrīcīno mato mama
mad-bhāvaḥ sarva-bhūteṣu
mano-vāk-kāya-vṛttibhiḥ

SYNONYMS

ayam — this; hi — indeed; sarva — of all; kalpānām — processes; sadhrīcīnaḥ — the most appropriate; mataḥ — is considered; mama — by Me; mat-bhāvaḥ — seeing Me; sarva-bhūteṣu — within all living entities; manaḥ-vāk-kāya-vṛttibhiḥ — by the functions of one’s mind, words and body.

TRANSLATION

Indeed, I consider this process — using one’s mind, words and bodily functions for realizing Me within all living beings — to be the best possible method of spiritual enlightenment.

VERSE 11.29.20

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

SYNONYMS

na — there is not; hi — indeed; aṅga — My dear Uddhava; upakrame — in the attempt; dhvaṁsaḥ — destruction; mat-dharmasya — of My devotional service; uddhava — My dear Uddhava; aṇu — the slightest; api — even; mayā — by Me; vyavasitaḥ — established; samyak — perfectly; nirguṇa-tvāt — because of its being transcendental; anāśiṣaḥ — having no ulterior motive.

TRANSLATION

My dear Uddhava, because I have personally established it, this process of devotional service unto Me is transcendental and free from any material motivation. Certainly a devotee never suffers even the slightest loss by adopting this process.

VERSE 11.29.21

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

SYNONYMS

yaḥ yaḥ — whatever; mayi — unto Me; pare — the Supreme; dharmaḥ — is religion; kalpyate — tends; niṣphalāya — toward becoming free from the result of material work; cet — if; tat — of that; āyāsaḥ — the endeavor; nirarthaḥ — futile; syāt — may be; bhaya-ādeḥ — of fear and so on; iva — as; sat-tama — O best of saintly persons.

TRANSLATION

O Uddhava, greatest of saints, in a dangerous situation an ordinary person cries, becomes fearful and laments, although such useless emotions do not change the situation. But activities offered to Me without personal motivation, even if they are externally useless, amount to the actual process of religion.

VERSE 11.29.22

eṣā buddhimatāṁ buddhir
manīṣā ca manīṣiṇām
yat satyam anṛteneha
martyenāpnoti māmṛtam

SYNONYMS

eṣā — this; buddhi-matām — of the intelligent; buddhiḥ — the intelligence; manīṣā — the cleverness; ca — and; manīṣiṇām — of the clever; yat — which; satyam — the real; anṛtena — by the false; iha — in this life; martyena — by the mortal; āpnoti — obtains; mā — Me; amṛtam — the immortal.

TRANSLATION

This process is the supreme intelligence of the intelligent and the cleverness of the most clever, for by following it one can in this very life make use of the temporary and unreal to achieve Me, the eternal reality.

VERSE 11.29.23

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

SYNONYMS

eṣaḥ — this; te — unto you; abhihitaḥ — has been described; kṛtsnaḥ — completely; brahma-vādasya — of the science of the Absolute Truth; saṅgrahaḥ — the survey; samāsa — in brief; vyāsa — in detail; vidhinā — by both means; devānām — for the demigods; api — even; durgamaḥ — inaccessible.

TRANSLATION

Thus have I related to you — both in brief and in detail — a complete survey of the science of the Absolute Truth. Even for the demigods, this science is very difficult to comprehend.

VERSE 11.29.24

abhīkṣṇaśas te gaditaṁ
jñānaṁ vispaṣṭa-yuktimat
etad vijñāya mucyeta
puruṣo naṣṭa-saṁśayaḥ

SYNONYMS

abhīkṣṇaśaḥ — repeatedly; te — to you; gaditam — spoken; jñānam — knowledge; vispaṣṭa — clear; yukti — logical arguments; mat — having; etat — this; vijñāya — properly understanding; mucyeta — will become liberated; puruṣaḥ — a person; naṣṭa — destroyed; saṁśayaḥ — his doubts.

TRANSLATION

I have repeatedly spoken this knowledge to you with clear reasoning. Anyone who properly understands it will become free from all doubts and attain liberation.

VERSE 11.29.25

su-viviktaṁ tava praśnaṁ
mayaitad api dhārayet
sanātanaṁ brahma-guhyaṁ
paraṁ brahmādhigacchati

SYNONYMS

sa-viviktam — clearly elucidated; tava — your; praśnam — question; mayā — by Me; etat— this; api — even; dhārayet — fixes his attention upon; sanātanam — eternal; brahma-guhyam — secret of the Vedas; param — supreme; brahma — the Absolute Truth; adhigacchati — he attains.

TRANSLATION

Anyone who fixes his attention on these clear answers to your questions will attain to the eternal, confidential goal of the Vedas — the Supreme Absolute Truth.

VERSE 11.29.26

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

SYNONYMS

yaḥ — who; etat — this; mama — My; bhakteṣu — among the devotees; sampradadyāt — instructs; su-puṣkalam — liberally; tasya — to him; aham — I; brahma-dāyasya — to the person who is the bestower of knowledge of the Absolute; dadāmi — I give; ātmānam — Myself; ātmanā — by Myself.

TRANSLATION

One who liberally disseminates this knowledge among My devotees is the bestower of the Absolute Truth, and to him I give My very own self.

VERSE 11.29.27

ya etat samadhīyīta
pavitraṁ paramaṁ śuci
sa pūyetāhar ahar māṁ
jñāna-dīpena darśayan

SYNONYMS

yaḥ — who; etat — this; samadhīyīta — recites loudly; pavitram — the purifying agent; paramam — supreme; śuci — clear and transparent; saḥ — he; pūyeta — becomes purified; ahaḥ ahaḥ — day after day; mām — Me; jñāna-dīpena — with the lamp of knowledge; darśayan — exhibiting.

TRANSLATION

He who loudly recites this supreme knowledge, which is the most lucid and purifying, becomes purified day by day, for he reveals Me to others with the lamp of transcendental knowledge.

VERSE 11.29.28

ya etac chraddhayā nityam
avyagraḥ śṛṇuyān naraḥ
mayi bhaktiṁ parāṁ kurvan
karmabhir na sa badhyate

SYNONYMS

yaḥ — who; etat — this; śraddhayā — with faith; nityam — regularly; avyagraḥ — free from distraction; śṛṇuyāt — listens; naraḥ — a person; mayi — to Me; bhaktim — devotional service; parām — transcendental; kurvan — performing; karmabhiḥ — by fruitive actions; na — not; saḥ — he; badhyate — becomes bound up.

TRANSLATION

Anyone who regularly listens to this knowledge with faith and attention, all the while engaging in My pure devotional service, will never become bound by the reactions of material work.

VERSE 11.29.29

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

SYNONYMS

api — whether; uddhava — O Uddhava; tvayā — by you; brahma — spiritual knowledge; sakhe — O friend; samavadhāritam — sufficiently understood; api — whether; te — your; vigataḥ — is removed; mohaḥ — the illusion; śokaḥ — lamentation; ca — and; asau — this; manaḥ-bhavaḥ — born of your mind.

TRANSLATION

My dear friend Uddhava, have you now completely understood this transcendental knowledge? Are the confusion and lamentation that arose in your mind now dispelled?

VERSE 11.29.30

naitat tvayā dāmbhikāya
nāstikāya śaṭhāya ca
aśuśrūṣor abhaktāya
durvinītāya dīyatām

SYNONYMS

na — not; etat — this; tvayā — by you; dāmbhikāya — to a hypocrite; nāstikāya — to an atheist; śaṭhāya — to a cheat; ca — and; aśuśrūṣoḥ — to one who does not listen with faith; abhaktāya — to a nondevotee; durvinītāya — to one who is not humbly submissive; dīyatām — should be given.

TRANSLATION

You should not share this instruction with anyone who is hypocritical, atheistic or dishonest, or with anyone who will not listen faithfully, who is not a devotee, or who is simply not humble.

VERSE 11.29.31

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

SYNONYMS

etaiḥ — of these; doṣaiḥ — faulty qualities; vihīnāya — to the person who is devoid; brahmaṇyāya — to one dedicated to the welfare of the brāhmaṇas; priyāya — kindly disposed; ca — and; sādhave — saintly; śucaye — pure; brūyāt — one should speak; bhaktiḥ — devotion; syāt — if it is present; śūdra — of the common workers; yoṣitām — and women.

TRANSLATION

This knowledge should be taught to one who is free from these bad qualities, who is dedicated to the welfare of the brāhmaṇas, and who is kindly disposed, saintly and pure. And if common workers and women are found to have devotion for the Supreme Lord, they are also to be accepted as qualified hearers.

VERSE 11.29.32

naitad vijñāya jijñāsor
jñātavyam avaśiṣyate
pītvā pīyūṣam amṛtaṁ
pātavyaṁ nāvaśiṣyate

SYNONYMS

na — not; etat — this; vijñāya — fully understanding; jijñāsoḥ — of the inquisitive person; jñātavyam — matter to be understood; avaśiṣyate — remains; pītvā — having drunk; pīyūṣam — palatable; amṛtam — nectarean beverage; pātavyam — to be drunk; na — nothing; avaśiṣyate — remains.

TRANSLATION

When an inquisitive person comes to understand this knowledge, he has nothing further to know. After all, one who has drunk the most palatable nectar cannot remain thirsty.

VERSE 11.29.33

jñāne karmaṇi yoge ca
vārtāyāṁ daṇḍa-dhāraṇe
yāvān artho nṛṇāṁ tāta
tāvāṁs te ’haṁ catur-vidhaḥ

SYNONYMS

jñāne — in the process of knowledge; karmaṇi — in fruitive work; yoge — in mystic yoga; ca — and; vārtāyām — in ordinary business; daṇḍa-dhāraṇe — in political rule; yāvān — whatever; arthaḥ — accomplishment; nṛṇām — of men; tāta — My dear Uddhava; tāvān— that much; te — to you; aham — I; catuḥ-vidhaḥ — fourfold (ie, the fourfold goals of human life: religiosity, economic development, sense gratification and liberation).

TRANSLATION

Through analytic knowledge, ritualistic work, mystic yoga, mundane business and political rule, people seek to advance in religiosity, economic development, sense gratification and liberation. But because you are My devotee, whatever men can accomplish in these multifarious ways you will very easily find within Me.

VERSE 11.29.34

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

SYNONYMS

martyaḥ — a mortal; yadā — when; tyakta — having given up; samasta — all; karmā — his fruitive activities; nivedita-ātmā — having offered his very self; vicikīrṣitaḥ — desirous of doing something special; me — for Me; tadā — at that time; amṛtatvam — immortality; pratipadyamānaḥ — in the process of attaining; mayā — with Me; ātma-bhūyāya — for equal opulence; ca — also; kalpate — he becomes qualified; vai — indeed.

TRANSLATION

A person who gives up all fruitive activities and offers himself entirely unto Me, eagerly desiring to render service unto Me, achieves liberation from birth and death and is promoted to the status of sharing My own opulences.

VERSE 11.29.35

śrī-śuka uvāca

sa evam ādarśita-yoga-mārgas
tadottamaḥśloka-vaco niśamya
baddhāñjaliḥ prīty-uparuddha-kaṇṭho
na kiñcid ūce ’śru-pariplutākṣaḥ

SYNONYMS

śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; saḥ — he (Uddhava); evam — thus; ādarśita — shown; yoga-mārgaḥ — the path of yoga; tadā — then; uttamaḥ-śloka — of Lord Śrī Kṛṣṇa; vacaḥ — the words; niśamya — having heard; baddha-añjaliḥ — with hands folded in prayer; prīti — out of love; uparuddha — choked; kaṇṭhaḥ — his throat; na kiñcit — nothing; ūce — he said; aśru — with tears; paripluta — overflowing; akṣaḥ — his eyes.

TRANSLATION

Śukadeva Gosvāmī said: Hearing these words spoken by Lord Kṛṣṇa, and having thus been shown the entire path of yoga, Uddhava folded his hands to offer obeisances. But his throat choked up with love and his eyes overflowed with tears; so he could say nothing.

VERSE 11.29.36

viṣṭabhya cittaṁ praṇayāvaghūrṇaṁ
dhairyeṇa rājan bahu-manyamānaḥ
kṛtāñjaliḥ prāha yadu-pravīraṁ
śīrṣṇā spṛśaṁs tac-caraṇāravindam

SYNONYMS

viṣṭabhya — restraining; cittam — his mind; praṇaya — with love; avaghūrṇam — completely agitated; dhairyeṇa — with steadfastness; rājan — O King; bahu-manyamānaḥ — feeling grateful; kṛta-añjaliḥ — his hands folded; prāha — he spoke; yadu-pravīram — to the greatest hero of the Yadus; śīrṣṇā — with his head; spṛśan — touching; tat — His; caraṇa-aravindam — lotus feet.

TRANSLATION

Steadying his mind, which had become overwhelmed with love, Uddhava felt extremely grateful to Lord Kṛṣṇa, the greatest hero of the Yadu dynasty. My dear King Parīkṣit, Uddhava bowed down to touch the Lord’s lotus feet with his head and then spoke with folded hands.

VERSE 11.29.37

śrī-uddhava uvāca

vidrāvito moha-mahāndhakāro
ya āśrito me tava sannidhānāt
vibhāvasoḥ kiṁ nu samīpa-gasya
śītaṁ tamo bhīḥ prabhavanty ajādya

SYNONYMS

śrī-uddhavaḥ uvāca — Śrī Uddhava said; vidrāvitaḥ — is driven away; moha — of delusion; mahā-andhakāraḥ — the great darkness; yaḥ — which; āśritaḥ — was taken shelter of; me — by me; tava — Your; sannidhānāt — by the presence; vibhāvasoḥ — of the sun; kim — what; nu — indeed; samīpa-gasya — for one who has come into the proximity; śītam — cold; tamaḥ — darkness; bhīḥ — fear; prabhavanti — have power; aja— O unborn; ādya — O primeval Lord.

TRANSLATION

Śrī Uddhava said: O unborn, primeval Lord, although I had fallen into the great darkness of illusion, my ignorance has now been dispelled by Your merciful association. Indeed, how can cold, darkness and fear exert their power over one who has approached the brilliant sun?

VERSE 11.29.38

pratyarpito me bhavatānukampinā
bhṛtyāya vijñāna-mayaḥ pradīpaḥ
hitvā kṛta-jñas tava pāda-mūlaṁ
ko ’nyaṁ samīyāc charaṇaṁ tvadīyam

SYNONYMS

pratyarpitaḥ — offered in return; me — to me; bhavatā — by Your good self; anukampinā— who is merciful; bhṛtyāya — to Your servant; vijñāna-mayaḥ — of transcendental knowledge; pradīpaḥ — the torchlight; hitvā — giving up; kṛta-jñaḥ — who is grateful; tava — Your; pāda-mūlam — the sole of the lotus feet; kaḥ — who; anyam — to another; samīyāt — can go; śaraṇam — for shelter; tvadīyam — Your.

TRANSLATION

In return for my insignificant surrender, You have mercifully bestowed upon me, Your servant, the torchlight of transcendental knowledge. Therefore, what devotee of Yours who has any gratitude could ever give up Your lotus feet and take shelter of another master?

VERSE 11.29.39

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

SYNONYMS

vṛkṇaḥ — cut off; ca — and; me — my; su-dṛḍhaḥ — very firm; sneha-pāśaḥ — binding rope of affection; dāśārha-vṛṣṇi-andhaka-sātvateṣu — for the Dāśārhas, Vṛṣṇis, Andhakas and Sātvatas; prasāritaḥ — cast; sṛṣṭi — of Your creation; vivṛddhaye — for the increase; tvayā — by You; sva-māyayā — through Your illusory energy; hi — indeed; ātma— of the soul; su-bodha — of proper knowledge; hetinā — by the sword.

TRANSLATION

The firmly binding rope of my affection for the families of the Dāśārhas, Vṛṣṇis, Andhakas and Sātvatas — a rope You originally cast over me by Your illusory energy for the purpose of developing Your creation — is now cut off by the weapon of transcendental knowledge of the self.

VERSE 11.29.40

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

SYNONYMS

namaḥ astu — let me offer my obeisances; te — unto You; mahā-yogin — O greatest of mystics; prapannam — who am surrendered; anuśādhi — please instruct; mām — me; yathā — how; tvat — Your; caraṇa-ambhoje — at the lotus feet; ratiḥ — transcendental attraction; syāt — may be; anapāyinī — undeviating.

TRANSLATION

Obeisances unto You, O greatest of yogīs. Please instruct me, who am surrendered unto You, how I may have undeviating attachment to Your lotus feet.

VERSE 11.29.41-44

śrī-bhagavān uvāca

gacchoddhava mayādiṣṭo
badary-ākhyaṁ mamāśramam
tatra mat-pāda-tīrthode
snānopasparśanaiḥ śuciḥ

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

titikṣur dvandva-mātrāṇāṁ
suśīlaḥ saṁyatendriyaḥ
śāntaḥ samāhita-dhiyā
jñāna-vijñāna-saṁyutaḥ

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

SYNONYMS

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; gaccha — please go; uddhava — O Uddhava; mayā — by Me; ādiṣṭaḥ — ordered; badarī-ākhyam — named Badarikā; mama — My; āśramam — to the hermitage; tatra — there; mat-pāda — emanating from My feet; tīrtha — of the holy places; ude — in the water; snāna — by bathing; upasparśanaiḥ — and by touching for purification; śuciḥ — cleansed; īkṣayā — by glancing; alakanandāyāḥ — upon the river Gaṅgā; vidhūta — cleansed; aśeṣa — of all; kalmaṣaḥ — sinful reactions; vasānaḥ — wearing; valkalāni — bark; aṅga — My dear Uddhava; vanya — fruits, nuts, roots, etc, of the forest; bhuk — eating; sukha — happy; niḥspṛhaḥ — and free from desire; titikṣuḥ — tolerant; dvandva-mātrāṇām — of all dualities; su-śīlaḥ — exhibiting saintly character; saṁyata-indriyaḥ — with controlled senses; śāntaḥ — peaceful; samāhita — perfectly concentrated; dhiyā — with intelligence; jñāna — with knowledge; vijñāna — and realization; saṁyutaḥ — endowed; mattaḥ — from Me; anuśikṣitam — learned; yat — that which; te — by you; viviktam — ascertained with discrimination; anubhāvayan — thoroughly meditating upon; mayi — in Me; āveśita — absorbed; vāk — your words; cittaḥ — and mind; mat-dharma — My transcendental qualities; nirataḥ — constantly endeavoring to realize; bhava — be thus situated; ativrajya — crossing beyond; gatīḥ — the destinations of material nature; tisraḥ— three; mām — unto Me; eṣyasi — you will come; tataḥ param — thereafter.

TRANSLATION

The Supreme Personality of Godhead said: My dear Uddhava, take My order and go to My āśrama called Badarikā. Purify yourself by both touching and also bathing in the holy waters there, which have emanated from My lotus feet. Rid yourself of all sinful reactions with the sight of the sacred Alakanandā River. Dress yourself in bark and eat whatever is naturally available in the forest. Thus you should remain content and free from desire, tolerant of all dualities, good-natured, self-controlled, peaceful and endowed with transcendental knowledge and realization. With fixed attention, meditate constantly upon these instructions I have imparted to you and assimilate their essence. Fix your words and thoughts upon Me, and always endeavor to increase your realization of My transcendental qualities. In this way you will cross beyond the destinations of the three modes of nature and finally come back to Me.

VERSE 11.29.45

śrī-śuka uvāca

sa evam ukto hari-medhasoddhavaḥ
pradakṣiṇaṁ taṁ parisṛtya pādayoḥ
śiro nidhāyāśru-kalābhir ārdra-dhīr
nyaṣiñcad advandva-paro ’py apakrame

SYNONYMS

śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; saḥ — he; evam — thus; uktaḥ — addressed; hari-medhasā — by the Supreme Lord, whose intelligence takes away the misery of material life; uddhavaḥ — Uddhava; pradakṣiṇam — facing with his right side; tam — Him; parisṛtya — circumambulating; pādayoḥ — at the two feet; śiraḥ — his head; nidhāya — placing; aśru-kalābhiḥ — with the teardrops; ārdra — melted; dhīḥ — whose heart; nyaṣiñcat — he drenched; advandva-paraḥ — uninvolved in material dualities; api— although; apakrame — at the time of leaving.

TRANSLATION

Śukadeva Gosvāmī said: Thus addressed by Lord Kṛṣṇa, whose intelligence destroys all the suffering of material life, Śrī Uddhava circumambulated the Lord and then fell down, placing his head upon the Lord’s feet. Although Uddhava was free from the influence of all material dualities, his heart was breaking, and at this time of departure he drenched the Lord’s lotus feet with his tears.

VERSE 11.29.46

su-dustyaja-sneha-viyoga-kātaro
na śaknuvaṁs taṁ parihātum āturaḥ
kṛcchraṁ yayau mūrdhani bhartṛ-pāduke
bibhran namaskṛtya yayau punaḥ punaḥ

SYNONYMS

su-dustyaja — impossible to give up; sneha — (from Him) in whom he had reposed such affection; viyoga — because of separation; kātaraḥ — beside himself; na śaknuvan — being incapable; tam — Him; parihātum — to abandon; āturaḥ — overwhelmed; kṛcchram yayau — he experienced great pain; mūrdhani — upon his head; bhartṛ — of his master; pāduke — the slippers; bibhran — carrying; namaskṛtya — bowing down to offer obeisances; yayau — he went away; punaḥ punaḥ — again and again.

TRANSLATION

Greatly fearing separation from Him for whom he felt such indestructible affection, Uddhava was distraught, and he could not give up the Lord’s company. Finally, feeling great pain, he bowed down to the Lord again and again, placed the slippers of his master upon his head, and departed.

VERSE 11.29.47

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

SYNONYMS

tataḥ — then; tam — Him; antaḥ — within; hṛdi — his mind; sanniveśya — placing; gataḥ— going; mahā-bhāgavataḥ — the great devotee; viśālām — to Badarikāśrama; yathā — as; upadiṣṭām — described; jagat — of the universe; eka — by the only; bandhunā — friend; tapaḥ — austerities; samāsthāya — properly executing; hareḥ — of the Supreme Lord; agāt — he attained; gatim — the destination.

TRANSLATION

Thereupon, placing the Lord deeply within his heart, the great devotee Uddhava went to Badarikāśrama. By engaging there in austerities, he attained to the Lord’s personal abode, which had been described to him by the only friend of the universe, Lord Kṛṣṇa Himself.

VERSE 11.29.48

ya etad ānanda-samudra-sambhṛtaṁ
jñānāmṛtaṁ bhāgavatāya bhāṣitam
kṛṣṇena yogeśvara-sevitāṅghriṇā
sac-chraddhayāsevya jagad vimucyate

SYNONYMS

yaḥ — anyone who; etat — this; ānanda — of ecstasy; samudra — ocean; sambhṛtam — collected; jñāna — of knowledge; amṛtam — the nectar; bhāgavatāya — to His devotee; bhāṣitam — spoken; kṛṣṇena — by Kṛṣṇa; yoga-īśvara — by the masters of yoga; sevita — served; aṅghriṇā — whose lotus feet; sat — true; śraddhayā — with faith; āsevya — rendering service; jagat — the whole world; vimucyate — becomes liberated.

TRANSLATION

Thus Lord Kṛṣṇa, whose lotus feet are served by all great yoga masters, spoke to His devotee this nectarean knowledge, which comprises the entire ocean of spiritual bliss. Anyone within this universe who receives this narration with great faith is assured of liberation.

VERSE 11.29.49

bhava-bhayam apahantuṁ jñāna-vijñāna-sāraṁ
nigama-kṛd upajahre bhṛṅga-vad veda-sāram
amṛtam udadhitaś cāpāyayad bhṛtya-vargān
puruṣam ṛṣabham ādyaṁ kṛṣṇa-saṁjñaṁ nato ’smi

SYNONYMS

bhava — of material life; bhayam — the fear; apahantum — in order to take away; jñāna-vijñāna — of knowledge and self-realization; sāram — the essence; nigama — of the Vedas; kṛt — the author; upajahre — delivered; bhṛṅga-vat — like a bee; veda-sāram — the essential meaning of the Vedas; amṛtam — the nectar; udadhitaḥ — from the ocean; ca — and; apāyayat — made to drink; bhṛtya-vargān — His many devotees; puruṣam — to the Supreme Personality of Godhead; ṛṣabham — the greatest; ādyam — the first of all beings; kṛṣṇa-saṁjñam — named Lord Kṛṣṇa; nataḥ — bowed down; asmi — I am.

TRANSLATION

I offer my obeisances to that Supreme Personality of Godhead, the original and greatest of all beings, Lord Śrī Kṛṣṇa. He is the author of the Vedas, and just to destroy His devotees’ fear of material existence, like a bee He has collected this nectarean essence of all knowledge and self-realization. Thus He has awarded to His many devotees this nectar from the ocean of bliss, and by His mercy they have drunk it.

operation of the three gunas.

How man is affected by the independent operation of the three gunas?
1. Control of the mind and the senses, forbearance, sound judgement, strict adherence to one's prescribed code of conduct, truthfulness, compassion, retentive power, contentment, self abnegation, absence of thirst for pleasure of senses, belief in God, life after death and so no, modesty, shrinking from unrighteous acts, liberality etc remaining delighted in the self forms the first group.
Hankering after the pleasure of sense, self centered activity, arrogance, insatiability, inflexibility, seeking after blessings from God, differentiation between ones own self and others, self gratification, bellicosity through arrogance, love of praise, jocularity, display of velour and exertion through might forming the second group.
Intolerance, stinginess, mendacity, malevolence, mendicancy, hypocrisy, languor, discord, grief, delusion, gloom and wretchedness, drowsiness, exploitative fear and indolence forming the third group.
The combined affects of the three gunas.
The notion which is expressed in the words "I am tranquil, passionate or angry" and these traits such as tranquility, lust and anger belong to me is actually the combined effect of the three gunas and whatever is done with the mind the object of the senses sound touch sight taste and smell and the vital air conjointly is also a combined effect of the three gunas. since all these instruments are themselves a product of the three gunas and all action is preceded by the feeling of I'ness and my'ness.
When a man is keenly devoted to religious merit, material possessions and sense qualifications this keen devotion is also a combined effect of the three gunas. Dharma too is the product of the three gunas and conduce to reverence wealth and self gratification respectively. when a man is devoted to holy rites performed with interested motives and when he sticks to the life of the householder and adheres to his obligatory and occasional duty such devotion too is the combined effect of the three gunas.
From virtues like self control one should conduce a man to be endowed predominantly with Sattva, from passion etc one should know him to principally full of Rajas and from anger and other such characterization he is inferred to be full of Tamas. 
When a person worships me disinterestedly with devotion through the performance of his duties one should know that the man or woman too to be endowed with Sattvika disposition. When a man seeking the pleasure of sense worships me through his action one should know him to be of Rajasika disposition and when he does so expecting injury to others one should know him to be of tamsika nature.
The gunas modes of Prakriti Sattva Rajas and Tamas affect the Jiva (embodied soul) alone and not me. They appear only in the mind of the Jiva and because it is the Jiva alone that is bound to this mundane existence through them getting attached to the elements in the form of body senses mind and the objects of the senses. When Sattva which is illuminating transparent and tranquil prevails over the other two gunas a man is characterized by wisdom piety and happiness etc. respectively on the other hand Rajas guna gives rise to attachment and the notion of diversity and spurs ones activity gets to better of Tamas and Sattva. When one is sized with a craving for glory and fortune and is characterized by unhappiness  and activity. When Tamas perverts ones judgement clouds ones vision and induces dullness dominates Rajas and Sattva a man is characterized by grief infatuation and violence as a result of perverted judgement excessive sleep through obscurity of the mind by expectation of help from others through indolence caused by dullness.
When the mind is lucid and the senses recoil from their objects when there is fearlessness in relation to the body and the mind is free of all attachments know that sattva, which is condusive to my realization is predominant at that time. when getting agitated through activity a man finds his intellect distracted on all sides his senses know no rest the organs of action are not quiet at ease and the mind is confused conclude from these symptoms that Rajas holds sway. When getting obscured and therefore incapable of being molded into the spiritual substance the faculty of reason ceases to function and the mind too has its activity suspended and when ignorance and gloom prevail then tamas is in the ascendant.
When Sattva guna is on the increase the strength of the Gods increases, that of the Asuras when Rajas is in the ascendant and that of the Rakshasas when tamas is predominating O Uddhava.
Every thing is constituted of the three gunas alone. All entities pervaded by the spirit and matter what ever is seen heard of or  pondered by the intellect are constituted of the three gunas, all these states of existence of the embodied soul are bought about by the gunas holding sway over it and the actions performed by it.
The embodied soul by which the three gunas modes of Prakriti appearing in the mind have been thoroughly brought under control and which stands firmly established by me in treading the path of devotion gets qualified for becoming one with me. Therefore having obtained this human body in which knowledge and realization of truth can be had and completely shaking off all attachments to the three gunas let the wise worship and take refuge in me.
Free from attachment of the pleasure of sense and with his senses brought under control a wise man should carefully worship me through contemplation, he should thoroughly subdue Sattva too by the means of Sattva itself in the shape of desirelessness. Rid in this way of the three gunas the embodied soul disowns the subtle body constituting its jiva hood in the shape of its subtle body as well as from the three gunas appearing in the mind and full of me consisting of perfect bliss the jiva neither goes out to enjoy the external objects nor turns inward to enjoy them mentally. 
He gets liberated during his very lifetime.
{which of course is very difficult to attain. clue controlling thought.}

Vidwat Samanyasa

A Dissertation on Devotion.
He who is equipped with learning culminating in intuition who has realized the self does not take his stand on logical reasoning should know this world of differences to be a mere phantom appearing in me and relinquishing this knowledge too. 1. To a man of wisdom I am the only beloved. I am recognized to be his purpose as well as a means of accomplishing it. I am his Heaven and Moksha too. No object other than me is dear to him. 2. Only those who'es mind has been thoroughly purified through knowledge and realization are able to know my supreme state. The man of knowledge bears me up with his knowledge hence he is most beloved of me. 3. Resorting to holy places and waters the muttering of prayers charity and other purifying agencies do not consummately bring about that perfection which is wrought by a ray of knowledge. 4. therefore knowing your own self up to the stage of realization O Uddhava and equipped with such knowledge and realization full of devotion worship me.
5. Having worshiped me their inner controller and bestower form of highest perfection final beatitude. 6. The three fold modification of Prakriti in the form of the body the senses and the mind that crop up in you O uddhava is only an illusion its that it appears in the middle (like the serpent in a rope) and does not exist in the beginning or in the end. discussing the six states birth existence growth transformation decay and death perceiving the prakriti or primordial matter pursuer of spirit mahat and tattva or the principle of cosmic intelligence akasha or the cosmic ego and the five tanmantras or subtle elements the five senses of perfection the five organs of action and the mind the five gross elements the three categories sattva rajas and tamas or the principle of ignorance and inertia as permeating all created beings running through all of them. When a man no longer perceives as he did before the many as permeated by the one reality but sees the one reality only that alone is vijnana to be sure.
Further the Lord explains the path of devotion the royal road to devotion.
Keenness to hear my nectar like stories, repeated expositions of my stories when they have been duly heard, intense devotion to my worship and glorifying me with songs and praise enthusiasm in doing service to me saluting me offering  devoted worship to my devotees and looking upon all created beings as myself. directing the moments of ones body to pursuits intended to propitiate me plucking basil leaves and flowers for worship uttering my praises resigning ones mind to me giving up all ones desires spurning wealth means of enjoyment and self gratification which generally interfere with devotion. undertaking sacrificial performances practicing charity offering oblations into the sacred fire muttering prayers observing fasts and other sacred vows austerities are all stepping stones to devotion. Devotion consisting of all absorbing love for me the reward of all spiritual endeavours to me develops by following such righteous courses. In the heart of men who dedicate to my service their very self in the shape of their psycho physical organism as well as all that is connected to it. O uddhava what other object remains for such a devotee.

GLORY OF HANUMANJI

 
Hanuman is considered as siranjaeevi (to live eternally). He is the 
monkey God, strong, full of valour, with various skills and powers. 
At the same time, he is wise, a great gnani, yogi and a brahmachari. 
He had only one thought that of serving his Lord Rama with utmost 
humility and devotion. He is known as Siriya Thiruvadi. He is 
considered to be an amsam of Lord Siva. He is known by various names -
Hanuman - (His jaw & cheek had gone in when struck by the Vajrayudha 
of Indra), Anumandhayya - (in Karnataka), Aanjaneyalu - (in Andhra 
Pradesh), Aanjaneyan - (son of Anjana), Maruthi - (son of Vaayu - in 
Maharashtra), Anumandhan, Vaayunandhan, Kesarinandhanan (son of 
Kesari), Aadhitasishyan and Siriya Thiruvadi (vahanam for Rama).
He is worshipped in the temples as Bhaktha Hanuman & Veera Hanuman. 
He is seen seated humbly in front of Rama vigrahmas in the Rama 
sannadhis. There are also separate temples for Hanuman. As Bhaktha 
Hanuman he is seen holding both hands together in prayer. He is seen 
as Veera Hanuman, holding the mace in one hand & the sanjeevi 
parvatham in the other. Devotees are blessed with courage, valour, 
wisdom, gnanam when they pray to him. He is very happy when he hears 
the Rama namam. Hence, repeating the Rama namam is one of the best 
ways to get his blessings. 
Worship & offerings
Anjaneyar is worshipped with offerings of butter & Vadaimalai (a 
garland of vadais). Butter is applied to the mouth & tail of the 
Hanuman vigrahams in temples. Devotees pray to the Lord & apply dots 
of kumkumam to his tail (from the starting point to the tip) in the 
images kept at home. 
A simple prayer to Anjaneya
Asaathya Saadhaka Swaamin 
Asaathyam Thavakim vadha 
Raama Dhootha Kribhaa Sindho 
Math Kaaryam Sadhakka Prabho
adhulitha baladhamam swarna sailaaba dheham
dhanu jvana krusaanum jgnaninaa makrakanyamõ |
sakala gunanithaanam vaanaraannamatheesam
raghupathy priyabakthim vaadha jaadham namaami || 
koshpatheekrutha varasim masakeekrutha rakshasam |
ramayana mahamalarathnam vandheh anilaathmajam || 
yathra yathra raghunatha keerthanam
thathra thathra kruthamathookanjjalim |
bashbaqwari paripoorna lochanam
maruthim namatha raksha-shanthakam || 

The Birth of Hanuman

In heaven there was a very famous apsara (courtesan, dancing girl) 
named Punjikasthala. On a certain occasion she insulted one of the 
rishis. As a result she got a curse that she would be born as a 
female monkey. After her birth she was named Anjana. Her husband's 
name was Kesari. Because Anjana had no son, she began to do penance. 
She gave up eating and drinking. She prayed to god Vayu not only to 
get her a son, but that he should be powerful and swift, just like 
god Vayu himself.
Vayu answered: "Tathastu", "Amen", "Let it be as you desire."
In the morning of the first 14th day of Chaitra in a cave on the 
Rushyamuk mountain, Anjana gave birth to her son Hanuman. Soon after 
his birth Hanuman came out of the cave and, as the sun was rising, he 
flew towards the sun to eat its reddish rays.
As he flew towards the sun, Rahu stood in his way. But with a stroke 
of his tail he pushed Rahu aside. Then came Ketu, but he also was 
removed, and Hanuman flew ahead towards the sun. Then heaven became 
worried. Indra mounted his elephant "Airavat", and wondered in his 
mind, "Who is this extraordinary child going out to eat the sun?" 
Indra became angry and flung his weapon "vajra" (thunderbolt) on 
Hanuman, who was caught unawares. He was hit on his left knee, and 
fell on the top of a high mountain.


Shri Hanuman Chalisa

If any desire is also is there by reading it will be fulfilled. If u 
want ram bahakti u can read this with which we can get ram bhakti .   
There is treasure hidden in this hanuman chalisa. If we want to read 
his glories we should know who is hanuman etc. while giving 
introduction of humanu we should know his rupa (Vanar - Pasu jathi)  
Swaroopa = Brahma swaroopa, where lila of lord rama was there his 
relation with him was sevak. While lord ram is brahma swroop. But 
was born as son to kausaliya and dasrath. Karma of hanuman = only one 
karma it was ram seva. Adarsh = Ram bhakti that too dasya bhakti. 
This is special qualities. The tail is not ordinary one it is 
brahma pucha. , What is guna = Nirahamkar that is the glory of shri 
hanumanji. In many case u can see many qualities but they do have 
ahamkar, but hanumanji is nirahamkar.    

Upasana means bringing the qualities of the lord whom we adore.  
Upasana means to stay near . So when we want to do upasana of 
hanuman we should get the qualities of hanuman at least some .

Doha
Shri Guru Charan Saroj Raja, Nij Mana Mukura Sudhar,
Varano Raghuvar Vimal Jasu, Jo Dayak Phal Chaar.

With the help of sat Guru charan dhuli , we can cleanse our Mirror 
mind and the we can sing the vimal jas of Raguvar (Lord hanuman) 
here Tulsi das mentions hanuman as Raguvar. This Doha comes in Ram 
Charit Manas in Ayodhya Kanda where it is has two parts one is oorvag 
& uttarag. Where the hero for oorvag is Lord Rama and for Uttarag is 
Devotee Bharth so they are called Raguvar. Those who r born in 
Raghuvamash. Here Hanuman's glory are being sung they how this 
Raghuvamsh. Here tulsidas show the relationship of hanuman in the 
family of Lord Ramchandraji. We can also see sometimes in our house 
we do have servants with whom we treat them as our own people and 
also brothers of same family do fight here it is to mention that Lord 
rama and sita have accepted hanuman as his son . In sundarkan mother 
sita says this words.  

Hai suta kapi saba tumhahi samana, jatudhana ati bhata balavana

Mother sita gets a doubt about hanuman saying that all the monkeys 
are of this same size where hanuman went in small size just like 
mosquito, then he shows is virat roop.  

By singing the glories of ministers or big people we can get only job 
or some small petty things. But when we sing the glory of hanuman we 
can get all the four fruits ie., Darma, artha , kama, moksha. We 
cannot come out of delusion which is head of the family (Moha mool) 
out of which everything comes unless until we wash the feets of 
Satguru and divine people.

Budhi Heen Tanu Janike, Sumiro Pawan Kumar,
Bala Budhi Vidya Dehu Mohi, Harahu Kalesh Vikar

I now sing the gloryof Pawan Kumar (Hanumanji)for what " Bal, Budhi 
vidya Dehu Mohi for what removing sare Kalesh Vikar what are all 
these, Kam Krod Irsha Loob etc., Kalesh what is 7 types Avidya,  
Asmita, Raag, Dweesh, Aviveka how can we remove this we require Bal, 
what is bal when we r facing rag and dweesh we become nirbal. Even 
the Bodybuilder also get weak when he faces rag and dweesh. We 
require Bal for Dharma Palan. Budi and vidhya what is it? Budhi is 
the means through which we can acquire vidhya. Supreme vidya is 
atma vidya. So only with budhi we can acquire this vidhya.

Nishta.

To a man whose understanding is firmly and properly fixed on (a knowledge of) his essential

nature, on the upaya adopted by him, viz prapatti and on the ultimate aim of life (Purushartha)

a recognition that he is steadily fixed in this state gives more delight even than his 

approaching moksha. For by the might of this knowledge, he is able, with a disciplined mind,

to close up the chasms lying before him (as obstacles) which are deep and hard to fill and

which are as immense as the sky.

"ittham vichintyah sarvatra bhAva santi padE padE
kavi tArkika simhasya kAvyEshu lalitEshvapi"

(In the verses of this lion among poets there are
beauties and sentiments of immeasureable beauty, at
every turn of phrase -- however simple they appear to
be... and these are to be fathomed after deep study!)

The meaning of this great 'yadAvAbhyudaya' would have
been totally lost to posterity but for the commentary
.. that an Advaitin scholar
called Appayya Dikshita wrote.

"Vanja Para Samayam Mattra Vandhon Vazhiye


Mannu Pughaz Bhoothooran Manamuhappon Vazhiye


Kanja Thirumangai Ughakka Vandhon Vazhiye


Kaliyanurai Kudi Konda Karuththudayon Vazhiye


Senjol Tamil Maraigal Thelindhu Uraippon Vazhiye


Thirumalai Mal Thirumaniyay Sirakka Vandhon Vazhiye


Thanja Parakadhiyay Thantharulvon Vazhiye


Than Tamil Thoopul Thiruvenkadavan Vazhiye!!!


Nanilamum Than Vaala; Naan maraigal Thaam Vaala


Maanagaril Maaran Marai Vaazha


Gyaniyargal Senniani Ser Thoopul Vedantha Desikane


Innum Oru Nootrandirum!!!


Vazhiyani Thoopul varum Vedathasiriyan


Vazhiyavan Paadhara Vindha Malargal


Vazhiyavan Kodhila Thal Malarai Kondadi Kondirukkum


Theethilla Nallor Thiral!"


The meaning of the Tamil Verses are as following:


"May Your grace live long; for you have changed many unrighteous paths to the righteous path


May Your grace live long; for you have lived a life as pleasing to Sri Ramanujacharya


May Your grace live long; for you have given joy for great men with your service


May Your grace live long; for you have been an embodiment of the words of Thirumangai Alwar


May Your grace live long; for you have presented the Tamil Vedas the Divya Prabandams very clearly


May Your grace live long; for you have proved your incarnation of being the Divine bell of the Lord of Seven Hills


May Your grace live long; for you are blessing us with the path of Salvation


May Your grace live long; for you are the Lord of Seven Hills whom came to elaborate the Tamil Verses"


"May our Swami Desikan live for one more century, for the well-being of the Worlds ( The Earth, the worlds above Earth,


the worlds below Earth and the Eternal world), for the well-being of Vedas, for the sacred text of Nammalvar's


Thiruvaimozhi to present glorious in sacred Sri Rangam; Oh Swami Vedanta Desika, the dusts from your holy feet


are being worn by the great Gyanis to get betterment in their Spiritual life; May You live one more century for our sake!"


"May Your grace live long; the grace of Swami Desikan who was born in Thoopul, who has no equivalent in knowledge; who is our greatest Philosopher; Long live His Lotus Feet! Long live the sacred men who are divine and pious always meditating and


celebrating the grace of this Aacharya and who are staying away from all sorts of evil deeds and who are always surronded with


the good and sacred deeds!"

The life of an illustrious Advaitin admirer of
Desikan, Sri Appayya Dikshitar. I am deeply grateful
for the kind gesture of Sri Parthasarathy. I dedicate
this posting to the doyen.

Appayya Dikshitar was born in a village called
Adayappalam near Kanchipuram. His lineage was an
interesting one.

His grandfather was a scholar named Vakshasthala
Ganapati of Bharadhwaja 'gOtra'. He had two wives of
which the second was Totadri Amba, the daughter of
RangarAjadhvari who belonged to family of one
VaikuntachArya. This appears to have been a very
unusual "mixed marriage" between Vaishnava and SmArta
families in those days! Appayya Dikshita himself is
reported to have confirmed this.

Two sons, RangarAjadhvari (again) and Achan Dikshita
were born of this alliance. Appaya Dikshita was born
to the first one. Achan Dikshita's grandson was the
reputed Nilakanta Dikshitar of later years.

Appayya Dikshitar's father RangarAjadhvari was the
author of many Advaita works. He passed away when his
son was only 9 years old. But Appayya Dikshitar even
by that tender age had learnt and mastered all that
his father had taught him by way of Veda, vEdAnga,
vyAkarana and traditional arts and sciences. Appayya
Dikshita's mastery over chandas, nirukta and jyotisha
is said to be easily evident in his works, the
"nakshatra vAdavalli" and "prAkrita manidIpa".

Appayya DIkshita was deeply Advaitic in outlook. He
was also a staunch Siva bhakta. In 2 highly
controversial works Dikshita attempted to prove that
the heroes of the Ramayana and the Mahabharata were
incarnations of Siva, the supreme Lord of the
Saivites. Though these works stired the proverbial
hornet's nest even in those days, scholars even today
admit that a reading of these classics of Appayya
Dikshita speak volumes about his originality and
mastery over the 2 "itihAsAs".

Although Dikshita lived for a long time in Chidambaram
(the Vatican of Saivism in those days), and served in
the temple of Lord Nataraja there by composing many
works in praise of Siva, it did not stop him from also
composing works in praise of Lord Vishnu. Two works
are known today -- "Sri Krishna DhyAna paddathi" and
"Varadarajastava". Diskhita was an indomitable
intellectual.

Even amongst the Advaitins, Appayya Dikshita was a bit
of a maverick and a stormy petrel. His interpretation
of Advaitic 'mImAmsa' and 'alankAra' were entirely
original and for this he had to face loud and bitter
criticism from other Advaitic pandits of the times
like Khandadeva, Somanatha and Venkatadhvari. Appayya
Dikshita's brand of Vedanta also came under attack
from the famous Sri Rangaramanuja muni, the Vaishnava
commentator on the Upanishads.

In spite of all these severe critics, everyone who was
acquainted with Dikshita's works, whether Advaitin or
Vaishnava, held no two opinions about his many-sided
scholarship and sincerity of purpose. They considered
him to be a 'sarva-tantra-svantatra', a master of all
arts and sciences, much in the mould of Vedanta Desika
on whose work Dikshita was later to write a
commentary. SriVaishnavas of those times, especially,
had no hesitation whatsoever in proclaiming that even
a scholar belonging to their own 'sampradAya' could
not have written a better commentary on Swami
Venkatanathan's classic Sanskrit opera
"yAdavAbhyudaya".

Appayya Dikshita happened to be the poet-laureate
('asthana-vidwan') at the royal court of Chinna Timma,
who was the local ruler of Vellore between 1574 and
1585. The King Chinna Timma came from a lineage of
royal kings of the Raja dynasty and they were great
patrons of literature. Some of the kings like Chinna
Timma also adopted Vaishnavas as personal mentors or
'sadAchAryAs'. It is this Vaishnava connection of his
forbears which probably had made this king familiar
with Desikan's 'yAdavAbhyudaya'. Chinna Timma was
desirous of having someone write a detailed commentary
on this 'mahA kAvya' of Desikan and felt his
poet-laureate Appayya Dikshita was the best suited to
undertake it. It is said the king performed a
"kanakAbhishEkam" on Dikshita for having successfully
completed the royal commission.

The 'yAdavAbhyudaya' is a Sanksrit opera of 24
'sargas' or cantos. It is an equal of KalidAsa's
magnificent works like Raghuvamsha or Meghasandesham.
Swami Desikan himself considered it to be his best
poetic work when he attested:

"gauda vaidarbha panchala malakaram sarasvatim
yasya nityam prasamsanti santah
saurabhavedinah"

(The cognoscenti who realize the true value of
perfumery, extol the poetic muse of Desika who wears a
garland woven out of Gauda, Vaidarbha and Panchala
'riti').

It is common among SriVaishnavas to hail the 'stOtra'
of YamunAchArya as "stOtra-ratna" and Desikan's
'yAdavAbhyudaya' as "kAvya-ratna". This operatic
magnum-opus traces the life of Krishna from his days
in Gokulam right upto His ascent unto Heaven at the
end of His avataric sojourn on earth. Scholars to this
day have never ceased marvelling at the breath-taking
beauty of Sanskrit poetry that brims over in this
'kAvya'. Dikshita in his own times, having lost
himself in the enchanting poetry of Desikan, is said
to have declared:

"ittham vichintyah sarvatra bhAva santi padE padE
kavi tArkika simhasya kAvyEshu lalitEshvapi"

(In the verses of this lion among poets there are
beauties and sentiments of immeasureable beauty, at
every turn of phrase -- however simple they appear to
be... and these are to be fathomed after deep study!)

Sri T.S.Parthasarathy writes: "Desika's original along
with Dikshita's commentary has recently been edited
and published by Abhinava Desika Sri Uttamur
Viraraghvacharya swami on behalf of the Ubhaya Vedanta
Granthamala of Madras. The original and the commentary
by two intellectual giants of two different times are
literary treasures deserving to be cherished and
preserved forever".

The meaning of this great 'yadAvAbhyudaya' would have
been totally lost to posterity but for the commentary
... believe it or not... that an Advaitin scholar
called Appayya Dikshita wrote on it! 







Fourty Ninth SlOkam (Prayer for the Lord's Mercy)
*************************************************
ajn~Ana vaaridhim apAya-dhurandharam mAmm
ajn~A-vibhanjanam akinjana-saarvabhoumam
vindhan BhavAn ViBhudhanATa SamasthavEdhi
kim nAma pAthram aparam manuthE krupAyA:

General Meaning:
*****************
Oh Dhaiva NaayakA! I am the central abode of ajn~Anam.
I stand in the front row of all sinners. I regularly
trespass Your commands enshrined in Your sAsthrams.
I do not have any capital for gaining sadhgathi.
adiyEn stands before You with all these deficiencies
and consider myself an appropriate fit to recieve Your
compassion. Why would You even think of anyone more fit
than this aparAdhi to be the object of Your anukampA?
Therefore , You should take pity on me and bless 
adiyEn with Your abundant KaruNai.

Additional Comments:
*********************
Swamy Desikan thinks of all of us and expresses his
nirvEdam (sorrow over his deficencies )and aakinchanyam 
( being without any spiritual wealth whatsoever)
on our behalf. Swamy Desikan is sarva Saathvika GuNa 
Saarvabhouman and the Lord knows that Swamy Desikan had 
none of the deficiencies that he is accusing himself of having .
Yet, Swamy Desikan as a ParamAchAryan seeking our welfare
showed us the way of approaching the Lord and performing
SaraNAgathy before Him. He assumes on himself the sufferings
of the SamsAris (kaama krOdhAthi KOlAhalam ruining
their lives) and reaches nirvEdha prAchuryam ( the height
of despondency over the sufferings of us ,the Bhaddha jeevans)
and appeals to the Lord :

1)I am the ocean of aj~nAnam (Aj~nAna Vaaridhi)

2)I am in the front row of the sinners(ApAya dhurandharam )

3)I am the Trespasser of Your commands(Aj~nA vibhanjanam)

4)I the leader of those without any spiritual wealth
( akinchana Saarvabhouman).

As Seshi (Swamy) , who knows every thing ( Samastha Vedhi),
You have acquired me as Your Seshan , who has gained Svaroopa 
Jn~Anam to perform SaraNAgathy. Swamy Desikan has performed 
MokshArTa SaraNaagathy and has thvarai (a sense of urgency )
to perform nithya kaimkaryam to the Lord there. Swamy Desikan
wishes to develop ruchi for Parama PurushArTam thru
the SaraNAgathy performed at the sacred feet 
of Lord DEvanAthan.

Swamy Desikan challenges the Lord to find one , who is
more deserving of His KaaruNyam and rakshaNam than himself
based on the combination of aj~nAnam , accumulated sins from
repeated trespasses of the Lord's commands. Swamy asks the Lord:
Why would You as a Samastha Vedhi (sarvaJ~nan) need any one else 
to rescue , who is more deserving than me for being the object of 
Your compassion (BhavAn krupayA aparam pAthram kim nAma 
manuthE?).In the next slOkam , Swamy Desikan presses
his case further as the one to be saved by the Lord .

SlOkam 50: (Importance of Protection by the Lord)
************************************************
PrahlAdha Gokula GajEndhra ParikshidhAdhyA:
thrAthas-ThvayA nanu vipatthishu thAdhruseeshu
saravm tadEkam aparam mama rakshaNam tE
santhOlyathAm Thridasa Naayaka kim garIya: 

General Meaning
****************
Oh Dhaiva NaayakA! Once You took NrusimhAvathAram
to come to the rescue of Your child devotee , PrahlAdhan ,
when his cruel father exposed to him to many dangers.
You protected then that dhaanava sisu. During KrishNAvathAram ,
You protected the cattle and the people of Gokulam from
the wrath of Indhran, who sent hail storms and stone rains 
on the defenseless people of Gokulam for not worshipping 
him as before. You rushed to the lotus pond to free 
GajEndran from the the terrible teeth of the crocodile
and protected that srEshta Bhakthan.During KrishNAvathAram 
once again , You responded to the saraNAgathy appeal of
Uttharai to save her embryo from being destroyed by 
the angry AsvatthAman , who sent the apANDavAsthram 
to eliminate even the last trace of PaaNDava vamsam.
Thus You have performed many mighty deeds of SaraNAgatha
RakshaNam. Now, Oh Lord Dhaiva NaayakA ! adiyEn
has a request to You. Please place all of the above
deeds of rescue of Your BhakthAs on one scale of
a balance;next, place the deed of rescuing this 
MahA aparAdhi, who is bent on breaking Your SaastEic 
commands on the other scale of the same balance.
When you examine as to which scale stays below, 
You will find the act of rescuing me will stay 
down . From that test , You will be convinced 
that offering protection to me is of utmost priority
and importance to You. 

Additional Comments:
********************
Oh Dhaiva NaayakA! Please think about Your raksaNam
of PrahlAdhan during your NrusaimhAvathAram ,
Your rescue of GopAs and Gopis from IndhrA's anger as
Govardhana Girdharan, protection of the Lord of
elephants from the cruel jaws of the crocodile as
Gajendhra Varadhan, saving of Child Parikshith 
in Uttharai's womb. When they faced dire dangers , 
You came to their rescue in a trice ( PrahlAdha 
aadhyA: thAdhrudheesushu vipatthishu ThvayA thrAthA:).
Oh Lord ! Please place the weight of ALL those mighty 
rakshaNams on one scale of a balance and place the act
of RakshaNam of adiyEn on the other scale. Please
evaluate for Yourself, which is the bigger of the two
rakshaNams (Tath sarvam tE yEkam mama rakshaNam aparam).
Oh Lord! You will find that the scale of the balance 
carrying my rakshaNam will outweigh the other scale .
Please see it Yourslf as to which act is more heavy
( Thridasa Naayaka! kim gariya: ithi santhOlyathAm).

NamO SrI DevanAthAya,
Daasan, Oppiliappan Koil VaradAchAri Sadagopan 

P.S: May the powerful prayers and appeals of 
Swamy Desikan for becoming the beneficiary of
the compassion of Lord Dhaiva Naayakan and 
to protect him thereafter inspire you all to take part
in the RathnAngi Kaimakryam for Him and recieve
His eternal blessings !













772. sAkshAthpadham maDhuBhidha: prathipAdhayanthyoU
mAnOpapatthiniyathE maNipAdhukE dhvE
anyOnyasangathivashAdhupapannacharyA
mAjnyAm shruthismruthimayImavaDhArayAmi

The twin-Paadukas are exactly equivalent to the Lord's commandments 
[which enlighten us on the Lord's Swaroopa (nature) which are 
recognized as the right authority on the basis of scriptural 
authority and logical conclusion, and which guide us on the right 
dutiful conduct in respect of dharmic behavior. The Paadukas together 
show us the Feet of the Lord, nay, even the Abode of the Lord. They 
are established as valuable treasure by scriptural and logical 
authority and they together conduct the Lord in His course of action 
and moment.

One is Sruti; the other is smriti-the two Paadukas thus constitute 
our guide in action.





SlOkam 772:

1) UtthamUr Swamy's anubhavam: In the previous slOkam,
Swamy Desikan compared the Paadhukais to the two vibhUthis
of the Lord. The support for those two VibhUthis arise from
Sruthis and Smruthis , which are created as a rsult of
the Lord's commands. In this slOkam , Swamy Desikan 
compares the two Paadhukais to to Sruthi(VedAs) and 
Smruthis( code of laws established by the Lord). He says:
" Oh PadhukAis! You bring the Lord's feet directly 
to us for worship; You accompany the Lord and fit 
His feet in a perfect manner and thus truly belong to Him. 
You take the matching steps with each of Your PaadhukAs , 
when He moves around ". The above three steps are known as
Paadha PratipAdhanam(sequential steps), MaanOpapaddhi 
Niyamanam and AnyOnya Sangathi vaasam . These three 
attributes also fit the Srutis and Smrutis. They reveal
directly the Lord's holy feet to the righteous persons.
They belong to the Lord(MaanOpapaddhhi niyamanam) and
they go in unified steps like the PaadhukAs(anyOnya 
sangathi vAsam). In view of these close similarities , 
Swamy Desikan states that the two PaadhukAs are 
the manifestations of Srutis and Smrutis.

2) SrImath Andavan's anubhavam: Oh Paadhukais! When we have
your darsanam , You both remind adiyEn of Sruthi(Vedam) and
Smruthi. They do not separate from each other.You both do not
separate from each other in Your kaimkaryam to the Lord.
The topics covered by Vedams and Smruthis are totally 
compatible with the PramANams and Yukthis. VedAs and Smruthis 
are BhagavAn's commands.Therefore no one should transgress
them . 

3)The PaadhukAs bring the Paadhams of the Lord directly
before the people( Madhubhidha: padham saakshAth 
prathipAdayanthyou).The PaadhukAs measure closely to
the feet of the Lord( Maana) and fit them well( Upapatthi).
They are of the form of Sruthii and Snruthi (Sruthi-smruthi
mayam). adiyEn considers them as being equivalent to the Lord's
command ( Madhubhida: aj~nAm avadhArayAmi). These pair of 
Paadhukais of the Lord through their companionship
(anyOnya sangathivasAth) are a perfect fit ( upapanna)
for ideal sanchAram ( Upapanna charyAm) and are of
the form of both Sruthi and Smruthi( Sruth-Smruthimayam)..(V.S)