Most Efficacious path to Sri Hari (Brahman) - as outlined in Uddhava Gita

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

(Bhag 11.29.1)

O Imperishable Lord! It is my considered opinion that the course of yoga as enunciated by you is impractical to those who have no control over their minds. Pray be pleased to elucidate to me (in easily understandable terms) that spiritual path by following which an ordinary person will attain to perfection.

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

(Bhag 11.29.7)

When respectfully asked by Uddhava, who was deeply affectionate to him at heart, Lord Krsna whose sport is the evolution of the universe, who by his shakti has assumed three forms (trimurtis) and is the supreme lord of the universe, with a smile replied as follows : -

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

(Bhag 11.29.8)

It is with joy that I explain to you the right course of action, which is exceedingly auspicious and pleasing to me. By following them with devotion, a mortal being can over-come the unconquerable death (samsara).

(Thereafter Lord suggests many things including “perform all duties dedicating them to me”; “ resign and concentrate his heart and mind to me and find delight in doing duties pertaining to me”; pilgrimage with devotees; follow conduct of bhaktas – be they asura or devas; follow ekasasi, samkeertan; “with pure sinless heart he should see me within himself also”)

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

(Bhag 11.29.13-14)

In this way, O greatly enlightened Uddhava, he should establish himself in pure knowledge and should consider all created beings as being the God Himself and respect all. He looks with equal eye (without making difference) Brahmanas and low caste people, a robber and one devoted to Brahmanas, the sun and the spark of fire, a cruel and merciful person, (such impartial person) is really the spiritually wise person.

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

(Bhag 11.29.15)

A person who invariably considers me to be present in all human beings will be free from inimical competitive feelings, jealousy and contempt along with egotism.

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

(Bhag 11.29.16)

Ignoring the ridicule of one’s friends and relatives and setting aside the viewpoint about one’s superiority and giving up sense of shame – one must prostrate like a staff in bowing to all beings – dog, chandala, cow and donkey!

[Compare with Gita 5.18]

Vidyaavinaya sampanne braahmane gavi hastini; 
Shuni chaiva shvapaake cha panditaah samadarshinah.

5.18. Sages look with an equal eye on a Brahmin endowed with learning and humility, on a cow, on an elephant, and even on a dog and an outcaste.

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

(Bhag 11.29.17)

He must continue to propitiate Me verbally, mentally and physically in this manner, so long as the truth of my presence in all beings is not engendered in him.

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

(Bhag 11.29.18)

To him everything appears as permeated with Brahman by virtue of his Jnanam that God is everywhere. Realizing this clearly and with all his doubts clarified, he must cease to participate in karmas.

(Compare with Gita 18.66)

Sarvadharmaan parityajya maamekam sharanam vraja; 

Aham twaa sarvapaapebhyo mokshayishyaami maa shuchah.
Jnaanaagnih sarvakarmaani bhasmasaat kurute tathaa.

18.66. Abandoning all duties, take refuge in Me alone; I will liberate thee from all sins; grieve not.

(Also see Gita 4.37)

Yathaidhaamsi samiddho’gnir bhasmasaat kurute’rjuna; 
Jnaanaagnih sarvakarmaani bhasmasaat kurute tathaa.

4.37. As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes!

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

(Bhag 11.29.19)

It is my belief (conviction) that out of all the pathways to God, to perceive my presence in all beings in one’s thought, word and deeds, is the most efficacious one.

(This Jnana Marga when undertaken with Bhakti is verily the Raja Vidya explained in Gita 9.2)

Raajavidyaa raajaguhyam pavitramidamuttamam; 

Pratyakshaavagamam dharmyam susukham kartumavyayam.

9.2. This is the kingly science, the kingly secret, the supreme purifier, realisable by direct intuitional knowledge, according to righteousness, very easy to perform and imperishable.

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

(Bhag 11.29.20)

Dear Uddhava! Even if a mere beginning is made there is no danger of the slightest loss (in effort) in the righteous course of conduct prescribed by me, as it’s free from wishful expectation and it has been so systematically ordained by me as it would not be affected by three Gunas (thus this method is above and beyond the Dharma sastras – like Manu Smriti – which conforms to those who identify themselves with Gunas).

(Compare Gita 2. 40)

Nehaabhikramanaasho’sti pratyavaayo na vidyate; 
Swalpam apyasya dharmasya traayate mahato bhayaat.

40. In this there is no loss of effort, nor is there any harm (the production of contrary results or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.

(Compare Gita 2. 45)

Traigunyavishayaa vedaa nistraigunyo bhavaarjuna; 
Nirdwandwo nityasatwastho niryogakshema aatmavaan.

45. The Vedas deal with the three attributes (of Nature); be thou above these three attributes, O Arjuna! Free yourself from the pairs of opposites and ever remain in the quality of Sattwa (goodness), freed from the thought of acquisition and preservation, and be established in the Self.