After burning up (nirhrtya) all traces of karma, the person goes to Vaikuntha loka (param gatim) with a spiritual body (brahmamayah), bright like the sun. "You two have rendered devotion to Narayana, who is the soul of all and the cause of all, who is the cause of all causes but has the form of a human. But what activities remain to be done by you?" But (tu) is used to indicate that for them nothing remains to be done, but for Krsna there remains work of consoling and pacifying them, and being obedient to them.

Not seeing signs of satisfaction in Nanda and Yaśodā by his description, Uddhava again described the two boys, with kaimutya, in two verses. The singular is used since Kṛṣṇa and Balarāma are non-different (yasmin). Any jīva who absorbs his pure mind—without relation to the senses-- for even a moment in Kṛṣṇa at the time of death immediately attains the supreme goal. Or if he somehow or other absorbs his mind, even impure (mano aviśuddham), in Kṛṣṇa, he immediately attains the supreme goal—which manifests from the Lord’s svarūpa (brahma-mayaḥ), a form of śuddha-sattva, a function of the cit-śakti . He attains a spiritual body as an associate of the Lord. He does not attain something which disappears like objects made of matter. He becomes effulgent like the sun—self-illuminating, and with the ability to illuminate others. Similarly the Lord is described in the same way. Ādityavarṇām tamasaḥ parastāt: he is beyond prakṛti, self-effulgent. (Śvetāśvatara Upaniṣad) Kṛṣṇa is the root form or revealer of all ātmās—all forms of the Lord and all jīvas (akhilātma-hetau). The cause is Nārāyaṇa. “Does he have four arms?” He is Brahman (kāraṇa) in human form (martya-mūrtau). You manifest anurāga (bhāvam) to him to the highest degree (nitarām), more than Vasudeva and Devakī. O great soul, you have the highest nature, since you possess such anurāga! The word vā indicate a movement of his eyebrow. What remains for you two to do? Everything is perfect. It only remains for Kṛṣṇa to satisfy you. Sva-kṛtam is an alternative version.

He uses the word bhavantau (you two) to show great respect to Nanda and Yaśodā at the beginning of the statement. At the end of the statement he uses yuvayoḥ to indicate his great devotion to them. This is understood later also. Kṛṣṇa is the cause of everything and the ātmā of everything (akhilātma-hetau). This shows his difference (cause) and non-difference (ātma) from everything. This is the vaiṣṇava-siddhānta. Or he is the cause of all the jīvas (ātma). They manifest from him. He is Brahman. “The supreme is without form.” He is Nārāyaṇa. “Nārāyaṇa has four arms.” He has a human form (martya-mūrtau) which is affectionate to devotees (kāraṇa) or endowed with a variety of astonishing pastimes. You two show affection (bhāvam) for him which surpasses that of any of the parents of the avatāras includiong Vasudeva and Devakī. O greatly intelligent Nanda! Vā indicates a doubt. What else have you two to do? Only he should satisfy you completely. That is all that remains to be done. That is the meaning of su.