(1) The honorable king said: 'My lord, I would like to hear some more about the valorous deeds, o master, of Lord Krishna, the Supreme Soul of Unlimited Powers. (2) How can anyone who is disgusted with running after material desires and knows the essence, o brahmin, desist from listening to the transcendental topics of the Lord Hailed in the Scriptures after repeatedly having heard them? (3) The actual power of speech is the one describing His qualities, the factual hands are the ones that do His work, the true mind is the mind remembering Him as dwelling with the moving and unmoving, and what really hears is the ear turned to His sanctifying topics [compare 2.3: 20-24]. (4) It is about the head that bows to both the manifestations [moving/nonmoving] of Him, the eye indeed that sees Him only and the limbs which regularly honor the water that washed the feet of Vishnu or His devotees'."
(5) Sûta [1.2: 1] said: "Well questioned by Vishnurâta [Parîkchit as being Vishnu-sent] spoke the powerful sage, the son of Vyâsa whose heart was fully absorbed in Vâsudeva. (6) S'rî S'uka said: 'There was a certain friend of Krishna [called Sudâmâ, not the same as mentioned in 10.41: 43], a brahmin well versed in the Vedas, who peaceful of mind and in control with the senses was detached from the sense objects. (7) Existing as a householder by what came on its own accord was his wife, just like him, poorly dressed and emaciated of hunger. (8) With her face dried up, distressed of the poverty trembling, approached she, faithful to her husband, him and said: (9) 'Isn't it, o brahmin, that your friend, o master of devotion, the Husband of S'rî who is compassionate with the brahmins, as the best of the Sâtvatas is willing to give shelter? (10) Approach Him, my most gracious, and He, the Ultimate Shelter of the Saintly, will give wealth in plenty to you who is suffering to maintain a family. (11) If the Lord of the Bhojas, Vrishnis and Andhakas who is now present in Dvârakâ, gives even Himself to the one who remembers the lotusfeet of Him, the Master of the Universe, what wouldn't He do then for he ones of worship who are not that eager for economic success and sensual gratification?'
(12-13) The brahmin this way repeatedly in various ways entreated by his wife thus thought: 'The sight of Uttamas'loka indeed is the highest attainment', and having made up his mind to go he asked her: 'Is there anything in the house I can take as a gift my good woman, please give it to me!' (14) She begged four fists of husked and parched rice from the other brahmins, wrapped them in a piece of cloth and gave that to her husband for a gift.
(15) He, the best of the learned, took it with him and wondered on his way to Dvârakâ: 'How will this audience with Krishna ever happen to me?' (16-17) Passing with a couple of local brahmins three gates and guard stations, walked he between the houses of Acyuta's faithful followers, the Andakas and Vrishnis. One normally couldn't go there and so felt he as if he had attained the bliss of the Pure Spirit. He then entered one of the opulent sixteen thousand residences of the Lord His queens [*]. (18) Acyuta sitting on His consort's bed, seeing him from a distance immediately rose and came forward to close him gladly in His arms. (19) The Lotus-eyed One, in contact with His dear friend's saintly and wise body, extremely ecstatic released affectionately some teardrops from His eyes. (20-22) Having him seated on the bed fetched He some items to honor His friend and wash his feet. The water took the Supreme Lord of All the Worlds on His head, o King. Then the Purifier anointed him with divinely fragrant sandalwood and aloe-wood [lignaloes or aguru] paste and kunkuma. Glad to worship His friend with aromatic incense and series of lamps, welcomed He him, offering bethel nut and a cow. (23) Carefully fanning with a yak's tail the dirty and poorly dressed emaciated twice-born, whose veins could be seen, was the goddess [Rukminî] personally of service. (24) The people in the palace seeing Krishna spotless in His glory, fell in amazement about the intense love with which the one who was so repudiate [the avadhûta] was honored: (25-26) 'What pious deeds performed he, this unclean, condemned and lowly mendicant deprived of all prosperity in the world, to be served with reverence by the Spiritual Master of the Three Worlds who is the abode of S'rî. Sitting on her bed embraced He him as an older brother leaving aside the goddess!'
(27) Taking hold of each other's hands, o King, they discussed the topics of the past in which they together lived in the school of their spiritual master [see 10.45: 31-32]. (28) The Supreme Lord said: 'O brahmin, after the guru received his remuneration from you and, o knower of the dharma, you returned, did you marry a suitable wife or not? (29) With your mind occupied by household matters were you not driven by desires, neither, so I know to be true, do you take much pleasure, o wise one, in the pursuit of material happiness. (30) Some people execute their worldly duties without in their minds being disturbed by desires; acting as I do to set an example, they shake off the propensities that naturally rise. (31) Do you, o brahmin, still remember our stay in the gurukula? It is there that a twice-born person learns to understand what needs to be known and thus may experience what is transcendent to the ignorance. (32) The first birth of someone twice-born, my friend, is this material life, that indeed under the direct supervision of a spiritual master, the bestower of spiritual knowledge who is as Myself, is sanctified [in a 'second birth'] by the duties he teaches for all spiritual orders [see âs'rama and 7.12]. (33) For sure are of those engaged in the varnâs'rama system [see also B.G. 4: 13] in this world they the expert knowers of the true welfare, o brahmin, who cross over the ocean of a material existence with the help of the words stemming from Me as the spiritual master. (34) I, the Soul of All Beings, am not as satisfied by ritual worship, brahminical initiation, austerity or self-control as I am by faithful service [compare 7.14: 17]. (35-36) O brahmin, do you remember what we, living with our spiritual master, did when we once by the wife of our guru were sent to fetch firewood? Having entered a big forest arose, o twice-born one, all out of season, a fierce harsh thundering wind and rain. (37) With the sun having set overcome by darkness could with all the water around us not the direction nor high or low areas be recognized. (38) We, constantly heavily besieged by the fierce wind and water there, were in the flooding unable to make out which way to go. We then wandering distressed in the forest, held each other's hands. (39) Knowing this set our guru Sândîpani at sunrise out to search for us, his disciples. So found the âcârya us then in distress: (40) 'Oh you children, how much have you suffered because of me; in your devotion for me have you disregarded the [comfort of your own] body that indeed to all living beings is most dear! (41) This now is the truth valid for disciples: to repay, perfectly pure in one's love, one's debt to the guru by offering the spiritual master one's self and one's property. (42) Satisfied I am, my dear ones, o best of brahmins, may your desires be fulfilled and may in this world as well as in the next that what evolves from your attraction [your words, your mantras] never fade [compare 10.45: 48].' (43) And many things like this happened when we were living in the home of the guru; simply by the mercy of the spiritual master is a person fulfilled in his quest for peace.'
(44) The brahmin said: 'What more is there for me to achieve in life, o God of Gods, o Guru of the Universe, than to have lived at the guru's house with You whose every desire is fulfilled? (45) O Almighty One in Your body, that is the fertile field of all welfare, is found the praise relating to the Absolute Truth [of the Vedas]; Your residing with spiritual masters is all roleplaying [see also e.g. 10.69: 44 and 10.77: 30]!'