mantreṣu māṁ vā upahūya yat tvam
mantreṣu māṁ vā upahūya yat tvam
akuṇṭhitākhaṇḍa-sadātma-bodhaḥ
pṛccheḥ prabho mugdha ivāpramattas
tan no mano mohayatīva deva
O master! O Lord! You who are always full of knowledge, unaffected by time and complete, would call me for consultation and ask me, just as ignorant people would do, attentive to my advice. When you, though full of knowledge, act in this way, it bewilders my mind.
In various undertaking such as killing Jarāsandha or performing a rājasūya sacrifice, he would definitely call me and ask “Uddhava, tell me what I should do.” He was always aware of everything (sadātma-bodhaḥ) and was complete (akhaṇḍa), and not worn out by such things as time (akuṇthita). Though he possessed the samvit-śakti, he was like a fool, asking like a person who does not know. But he was not inattentive to the advice. Being at once ignorant and full of knowledge bewilders the mind indeed (iva). In this verse it is said he was like a fool.
One could explain that this means that he appeared like a fool but was not. Thus this is bewildering, but actually it only seems to be bewildering (iva). Thus there is no incongruity here. However, it would be useless to raise a point in the sentence where the statements are not contradictory, and therefore this type of explanation is rejected.
|| 3.4.18 ||
jñānaṁ paraṁ svātma-rahaḥ-prakāśaṁ
provāca kasmai bhagavān samagram
api kṣamaṁ no grahaṇāya bhartar
vadāñjasā yad vṛjinaṁ tarema
O Lord! You spoke this highest, complete knowledge which reveals what is difficult to understand about yourself to Brahmā. If I am qualified, please tell me now, for by that knowledge I will cross the ocean of sorrow arising from your disappearance.
Therefore I desire knowledge which will eradicate these doubts. This means knowledge which will solve these contradictions that I have just asked, which are unknown to all, and not just that knowledge which you promised to give me as mentioned in verse 13. You spoke that knowledge to Brahmā (kasmai). Or the meaning can be “You did not speak it to anyone.” In that case, O Lord (bhartar), if you are merciful to me, then speak it. If I am qualified to receive it (grahaṇāya kṣamam), speak it, or if I am qualified and it is possible to explain, then explain it. If not, then do not speak it. From this knowledge I will cross the ocean of sorrow (vṛjinam) arising from the destruction of the Yadus and your disappearance which are happening now, and about which I am asking.
|| 3.4.19 ||
|
