Especially in Bhāgavatapurāṇa, after the end of the Vṛndāvana phase and the beginnig of Mathurā-phase in Kṛṣṇa̍s life, Uddhava has been mentioned as one of the loyal associates of Kṛṣṇa. Bhāgavatapurāṇa introduces him as an important minister among the Yadu-Vṛṣṇi(s). He had extraordinary knowledge in politics, he was believed to be a disciple of Vṛhaspati. Alongside, Bhāgavatapurāṇa also informs that he was a close friend of Kṛṣṇa, after Kṣṇa came to Mathurā, he formed an intimate friendship with Uddhava–
vṛṣṇināṃ pravaro mantrī kṛṣṇasya dayitaḥ sakhā.

However, in Bhāgavatapurāṇ the name of Uddhava̍s father has not been mentioned. In other Purāṇa(s) and also in Mahābhārata, Uddhava̍s name has also been mentioned as one of the Yadu-Vṛṣṇi community, but his detailed lineage cannot be found. Only in one śloka of Matsyapurāṇ, it has been mentioned that, Uddhava was the son of Devabhāga, younger brother of Vasudeva. Perhaps he was of the same age with Kṛṣṇa or a little older.

At that time, Krṣṇa came back from the hermitage of sage Sāndīpani, Jarāsandha had not yet attacked Mathurā. Kṛṣṇa was spending his days in a sort of idleness. Naturally the memory of Vrajabhūmi, Nandagrāma, his adoptive father Nanda, mother Yaśomatī, the Gopa-boys and Gopinī(s). When he set out for Mathurā, Kṛṣṇa said to them that he would come back. But he could not come back. Now he had become an important part of the politics of Mathurā. After the death of Kaṃsa, when his two widows went to their father Jarāsandha– since then, there had been concerns regarding attacks from Jarāsandha. Still, Kṛṣṇa would like to know how eveybody was in Nandagrāma, how they were spending their days without Kṛṣṇa. He wished to console them. So he opened his heart to his intimate friend Uddhava.

He said, “O friend, will you please go the place called Vṛndāvana, from where I came? Please convey my love to my foster-parents, Nanda and Yaśomatī–
gacchoddhava vrajaṃ saumya pitrornau prītimāvaha.

From the reference to the father and mother, Kṛṣṇa immediately went on to the overwhelming memory of the love of the Gopinī(s), saying that, “Please give my news to the Gopinī(s). Getting the news, they may feel somewhat relieved of the pain they are suffering from, due to my absence–
gopīnāṃ madviyogādhiṃ matsandauśarvimocaya.
Kṛṣṇa was fully aware of the selfless love of his beloved women, but the political business of Mathurā was so much pressing him, that he could not go back. Ashamed of his inability to go himself, Kṛṣṇa tells Uddhava– those Gopinī(s) I have left with the assurance that I̍ll come back, know nothing except me. their heart and life, honour or dishonour, joy or sorrow, everything is dedicated to me. They love me the most, and though they are in Vṛndāvana, and their hearts are with me–
māmeva dayitaṃ preṣṭhamātmānaṃ manasā gatāḥ.,

Having no other option at hand, Kṛṣṇa is now forced to tell a lie. He knows, he won̍t be able to come back. But without this, there is no other way of keeping the innocent Gopa-women alive. Those women don̍t understand the politics of urban life, they simply live on faith. Amidst so much pain of separation, they live with the hope that one day he will come back–
āśāvandhaiḥ sakhi navanavaiḥ kurvatī prāṇavandhanam.

Kṛṣṇa says to Uddhava, “I am dearer to them than their own lives, they are living with so much hardship, only for me–

dhārayantyatikṛccreṇa prāyaḥ prāṇān kathañcana.

You go, and and tell this very lie to them, that I̍ll be coming back to them. If you say, ̍this is a lie, why are you telling a lie to the women you love?̍ The answer is, they have nothing to be called their own, everything has become pevaded with me. So this pleasing news will be the means of their sustenance.

Bearing the news of Kṛṣṇa, Uddhava went to Vrajabhūmi. He was an urban minister of the city of Mathurā, he has never visited a village. When he reached Vṛndāvana, the sun had set. The cows were returning home from the grazing field. Some oxen were fighting among themselves for the ̍flowering̍ cows. The path was covered with the dust rising from the feet of the cattles and bulls, so the chariot of Uddhava was not properly seen–
channayānaḥpraviśatāṃ paśunāṃ khurareṇubhiḥ.

At least the Gopī(s) could not see the chariot coming. Moreover, it was evening, they were busy in milking. The sound of the chariot-wheel was also unheard, or supressed by the mooing of the cows and the flute-playing of the Gopa-boys.
gohohaśavdābhiravaṃ veṇunāṃ niḥsvanena ca
Even amidst all these, what surprised Uddava was the thing that after such a long time, the Gopa-women still sang about several actions of Kṛṣṇa-Valarāma–
gāyantībhiśca karmāṇi śubhāni valakṛṣṇayoḥ.
Leaving behind all this busy actions of Vrajabhūmi, Uddhava silently eached the house of Nanda and Yaśomatī. Uddhava was somewhat ashamed of coming to them instead of Kṛṣṇa himself. However, as he he introduced himself to Nanda, he embraced him, as he would have done to Kṣṇa himself, and make him sit on a good āsana–
nandaḥ prītaḥ pariṣvajya vāsudevadhiyārcayat.

The distance between Mathurā and Vṛndāvana was not very little , and the path was uneven, Uddhava was somewhat exhausted. Nanda at first arranged for his supper, and gave him a comfortable bed. Even he arranged a massage for his tired body. However, Uddhava could not rest peacefully, due to Nanda̍s exvessive care and earnest enquires.

When Nanda had an opportunity to question Uddhava, evening was coming down in Vrajabhūmi. The cowherd-king Nanda was not yet comfortable in front of this friend of Kṛṣṇa, he culd not ask, “O dear, how is our boy spending time, without his parents?” Rather his words are somewhat uneasy, and they revealed a kind of ‘hurt sentiment’ towards Vasudeva. After getting his son back, Vasudeva did not contact with Nanda. So Nanda asked, with a feeing of being hurt– “Our friend, the great souled Vasudeva– how is he? Now he has got his son back, hope he is very happy now. Now freed from the fear of Kaṃsa, Vasudeva is probably spending happy time, along with his friends–
aste kuśalī apatyādyairyukto muktaḥ suhṛdvṛtaḥ.

But Nanda could not continue such mechanical talks for a long time. With the heart of a father, along with the feelings of mother Yaśomatī, he asked about Kṛṣṇa, whom he brought up with paternal care since childhood to adolescence. He asked, “Does he remember for once, his mother here? Doesn̍t the memory of his friends here ever come to his mind?
api smarati naḥ Kṛṣṇo mātaraṃ suhṛdaḥ sakhīn?

Doesn̍t he at all feel nostalgic for this land, this quiet Vṛndāvana, the innnocent Gopa-pople, the cows called Śyāmalī and Dhavalī, this mountain Govardhana?

Actually father Nanda is judging Kṛṣṇa acccording to his own heart. He had no idea of the pressure of political business around Kṛṇ, in Mathurā. Especially, seeing Uddhava instead of Kṛṣṇa, after such a long time, he is rather disappointed. So he was repeatedly asking whether Kṛṣṇa himself would not come, for once, to visit his dear ones–
apyāyāsati govindaḥ svajanān sakṛdīkṣitum?
If he could come, we could see his smiling face once more–
tarhidrakṣyāma tadvaktraṃ sunasaṃ susmitekṣaṇam.

.

After spending some months in Vrajabhūmi, Uddhava was overwhelmed to feel the continuous thoughts of the Gopa-women regarding Kṛṣṇa. Finally he left, bowing his head to the feet of all– he had never seen such love, nor would he see it again. Now she understood, to understand the love underlying the hearts of these forest-dwelling Gopa-women, which might be called adulterous in public eye, one should at first take up the dust of their feet to one̍s head, then one could understand the depth of their love, in respectful terms of philosophy–
vande nandavrajastrīṇāṃ pādareṇumabhīkṣnaśaḥ.

The incidents from Uddhava̍s arrival in Vrajabhūmi to his departure have been described throughout two chapters in Bhāgavatapurāṇ. Mahānāmavrata Brahmacārī has written a beautiful poetic piece based on these incidents, called Uddhava Sandeśa.

After returning to Mathurā, Uddhava remained witness to another incident in Kṛṣṇa̍s personal life. On the first day of Kṛṣṇa̍s arrival in Mathurā, the bent body of the Kuvjā ( hunchback )Trivakrā became normal, by the touch of Kṛṣṇa̍s hand. She wished to spend time with him, but then Kṛṣṇa could not find time. After so many days, he found time to satisfy Kuvjā̍s desire. Along with Uddhava, he went to Kuvjā̍s house. Kuvjā was different from the Vraja-women Uddhava had seen already. Kuvjā could not dedicated all her life to the love of Kṛṣṇa, she only wished to satisfy her desire. However, to grant her that desire, Kṛṣna, accompanied by Uddhava, came to her.

In this course of action in Bhāgavatapurāṇa, we see the Vṛṣni-minister Uddhava in a diferent role– especially in the role of an intimate friend and devotee of Kṛṣṇa. Bhāgavatapurāṇa mentions that Uddhava was one of those people who could realise Kṛṣṇa̍s true self as the Supreme Divinity, thought his dedicated evotion. Uddhava was found in the role of Kṛṣṇa̍s close associate even in his pastimes. In Bhāgavatapurāṇa, we find Kṛṣṇ spending time by playing dice with Uddhava.

Besides all this, we also find this important minister-figure of the Yadu-Vṛṣṇi(s) to be present in several situations in Mahābhārata, in the role of a counsellor in several critical times.
Uddhava was also present among the chieftains of Yadu-Vṛṣṇi community, in the Svayamvara of Draupadī.

Arjuna, during his twelve years of exile, after travelling many places, reached Prabhāsakṣetra. From Prabhāsa, Kṛṣṇa took him to his own place in Dvārakā. After some days, the yearly festival of the Yadu Vṛṣṇi(s) commenced on Raivataka Parvata. Uddhava was present in this festival, aong other chieftains.

After the marriage of Subhadrā, Arhuna took Subhadrā to Indraprastha. After some days, many distinguished persons of the Yadu-Vṣṇi community came to Indraprastha, with expensive presents for Subhadrā̍s wedding. Uddhava was one of them.