SB 10.46.1

In sorrow, with hopeless heart, I offer respects to Kṛṣṇa, the only shelter for those suffering, to suffering people of Vraja, and to Uddhava who alleviated their suffering. Having completed his preliminary duties, worrying about the agony of the people of Vraja and his own promise to return made to the gopīs and Nanda, Kṛṣṇa should have returned to Vraja. But he did not go because he could not take lightly the orders of Vasudeva, who worried that if he went there he would not return to Mathurā because of extreme attachment of Nanda and Yaśodā. yāta yūyaṁ vrajaṁn tāta vayaṁ ca sneha-duḥkhitān jñātīn vo draṣṭum eṣyāmo vidhāya suhṛdāṁ sukham Now you should all return to Vraja, dear father. We shall come to see you, our dear relatives who suffer in separation from us, as soon as we have given some happiness to your well-wishing friends. SB 10.45.23 He had made the promise to return but Nanda had not made a specific request. The elders of Mathurā however desired that he protect the city. To ignore that request would be inauspicious for him. He also considered that he could not protect anyone from Jarāsandha and others by going to Vraja whereas he could do this by staying in the fort of Mathurā. He then spoke to Uddhava in the next verse, without Vasudeva hearing. Later he will say: api smaratha naḥ sakhyaḥ svānām artha-cikīrṣayā gatāṁś cirāyitāñ chatru- pakṣa-kṣapaṇa-cetasaḥ My dear girlfriends, do you still remember me? It was for my relatives’ sake that I stayed away so long, intent on destroying my enemies. SB 10.82.41 This indicates that among other causes, he stayed away to perform countless actions such as defeating Jarāsandha and other demons. If he did not do this, there would be calamity for both the Yadus and the people of Vraja. In order to pretend indifference to the people of Vraja he did not call them to his side in Mathurā. There would also be great difficulty in adjusting affectionate behavior with two sets of parents simultaneously. In bringing the gopīs to Mathurā and in not bringing them there would be problems. Thus he already said that he would come to Vraja (SB 10.45.35). He did not say that he would call them to Mathurā. He said he would come to see them. He did not say, “You should come here.” Thus Nanda, though in great pain, did not leave Vraja in order to see Kṛṣṇa and Balarāma in Mathurā. It was also not suitable for Kṛṣṇa to appear in both places at once when Jarāsandha caused problems, since Nanda would come to know of this, and thus would lose his awareness that Kṛṣṇa was his alone, and his affection for him would wane. There is the following principle: yathā dūra-care preṣṭhe mana āviśya vartate strīṇāṁ ca na tathā cetaḥ sannikṛṣṭe ’kṣi-gocare When her lover is far away, a woman thinks of him more than when he is present before her. SB 10.47.35 Because of this, he decided not to go to Vraja at that time. In his aprakaṭa form however Kṛṣṇa remains in Vraja at all times. This will be explained. mā śocataṁ mahā-bhāgāv ātmajān sva-kṛtaṁ bhujaḥ jāntavo na sadaikatra daivādhīnās tadāsate Kaṁsa said: O fortunate couple! Do not lament for your children who suffered because of their karmas. All jīvas, controlled by fate, never stay in one place forever. SB 10.4.18 bhavatīnāṁ viyogo me na hi sarvātmanā kvacit You are never actually separated from me, for I am the soul of all creation. SB 10.47.29 However, those participating in the prakaṭa pastimes are not aware of this. If in the prakaṭa pastimes he were to appear secretly at some time in Vraja, this would not create faith in those with strong longing, because a temporary manifestation would only cause disturbance. Therefore it is described in Padma Purāṇa and hinted at in Bhāgavatam that he would return permanently only after killing Dantavakra. He did not come until the time when he would personally be able to stay. He thought that sending Balarāma to solve the problems without himself coming would also cause suffering. He indicated that Uddhava was his dear friend, equal to himself. Uddhava would console the people of Vraja, creating faith by giving some false instructions and letting them hear of his powers as a great king. Two chapters are dedicated to describing this pastime in order. Uddhava was recognized (sammataḥ) as the best among all the various Yadus with various bhāvas, among the unlimited Yadus of the highest order because of his words and conduct. Instead of sammataḥ sometimes pravaraḥ is seen. The meaning is the same. Because of his greatness he was most suitable to go. He would be capable of consoling the people of Vraja properly. He was a special minister who could give confidential counsel. Thus he was could make the people of Vraja have faith in Kṛṣṇa, using skilful reasoning. It should be understood that Kṛṣṇa revealed his internal reasoning described above to Uddhava. Not only that, Uddhava was dear to Kṛṣṇa, a special object of mercy. He had indescribable qualities. Kṛṣṇa accepted him as himself. He was thus suitable to send to the place where Kṛṣṇa alone could go and deliver a message to the gopīs. Having described his various qualifications in order of excellence, from the point of view of confidential pastimes, his special qualification is mentioned: he was a friend, designated as such because of his unrestricted prema. He was similar to Kṛṣṇa in qualities, form and age. Among all the Yadus he was the shelter of unrestricted familiarity and intimacy. Then his external qualifications are mentioned. He was the direct disciple of Bṛhaspati. He was not taught by Brhaspati’s students, but by Bṛhaspati himself. He learned everything from nīti-śāstra to Bhāgavatam. Bṛhaspati belonged to the sampradāya of Saṅkarṣaṇa. Uddhava was most eloquent. He thus was capable of countering the gopīs’ statements of pure prema which attempted to defeat Kṛṣṇa. The cause of all the qualities mentioned was Uddhava’s great intelligence. He had the six qualities of Bhagavān. Kṛṣṇa himself thinks: noddhavo ’ṇv api man-nyūno yad guṇair nārditaḥ prabhuḥ ato mad-vayunaṁ loka grāhayann iha tiṣṭhatu Uddhava is not less than me, because he is master of māyā and not at all lacking in any spiritual quality. He should remain on this earth, giving knowledge of me to the world. SB 3.8.31 Uddhava was the son of Vasudeva’s brother named Devabhāga. Hari-vaṁśa says: uddhavo devabhāgasya mahābhāgaḥ suto 'bhavat / paṇḍitānāṁ paraṁ prāhur devaśravasam uddhavam // Fortunate Uddhava was the son of Devabhāga. Others say he was the son of Devaśravas, another brother of Vasudeva. It is said that both brothers had a son named Uddhava. However the Uddhava in this pastime was the son of Devabhāga. He was fortunate since he attained the mercy of Kṛṣṇa. Thus he was not only learned. Later in this chapter Nanda addresses him kaccid aṅga mahā-bhāga: o fortunate one! (verse 16) The word uddhava also means festival or joy. Thus Uddhava was joy incarnate.