ŚrīmadBhāgavatam | Adhyayanam
Canto 01 | Chapter 10
Śrī Kṛṣṇa’s Journey to Dvārakā
(Prosperity prevails in the kingdom under Dharmarāja’s rule, the devotees’ feelings of separation are expressed as Śrī Kṛṣṇa departs from Hastināpura, the Kuru women praise His supreme glory, and Śrī Kṛṣṇa journeys towards Dvārakā.)
Chapter introduction
In the Ninth Chapter of the First Canto, Bhīṣma instructs Yudhiṣṭhira in various dharmas, praises the supreme nature of Śrī Kṛṣṇa, and, fixing his mind completely upon Him in His direct presence, gives up his body. Thereafter, Yudhiṣṭhira returns to Hastināpura and continues to rule the kingdom in accordance with dharma. The narrative now enters another moving episode with Śrī Kṛṣṇa’s departure from Hastināpura. From the peace and prosperity prevailing under Dharmarāja’s rule, the narrative moves towards the profound feelings of separation experienced by the Pāṇḍavas and the members of the Kuru dynasty at Śrī Kṛṣṇa’s departure, unfolds the Kuru women’s glorification of His supreme glory, and finally follows His journey through various regions towards Dvārakā. In this way, the Tenth Chapter movingly presents Bhagavat-sānnidhya (the presence of Bhagavān), Bhagavad-viraha (separation from Bhagavān), and Bhagavan-mahimā-smaraṇa (remembrance of Bhagavān’s glory) within a single narrative flow.
In this chapter, Yudhiṣṭhira, taking refuge in Śrī Kṛṣṇa, rules the kingdom in accordance with dharma, while nature responds favourably and abundantly provides all the resources required by the people. Rains fall at the proper time, the earth supplies every necessity, cows yield abundant milk, and rivers, oceans, mountains, trees, and medicinal plants provide their respective resources. The ādhidaivika (divine or cosmic), ādhibhautika (external), and ādhyātmika (internal) afflictions that trouble people also do not occur under Dharmarāja’s rule.
Śrī Kṛṣṇa, who had earlier prepared to return to Dvārakā, remains in Hastināpura for some more time because of Kuntī Devī’s prayer, Yudhiṣṭhira’s anguish, and the final events concerning Bhīṣma Pitāmaha, and now prepares to journey to Dvārakā. The Pāṇḍavas, Kuntī Devī, Subhadrā, Draupadī, Gāndhārī, Dhṛtarāṣṭra, and other relatives are unable to bear separation from Him and become deeply distressed. For the Pāṇḍavas, who had experienced Śrī Kṛṣṇa’s constant presence through darśana (seeing Him), touch, conversation, reclining, sitting, meals, and other forms of daily association, separation from Him becomes even more difficult. As Śrī Kṛṣṇa departs, Hastināpura resounds with auspicious musical instruments, while the Kuru women ascend the palaces, shower flowers upon Him, and lovingly behold Him.
The Kuru women recall Śrī Kṛṣṇa’s glories among themselves and praise His nature as Paramātmā. They describe Him as the ĀdiPuruṣa who existed even before creation, as the sole Īśvara of the universe, and as one who, though carrying out creation, sustenance, and dissolution, remains untouched by them. Praising His glory as Bhagavān who takes avatāra in every age for the protection of dharma, they extol the supreme good fortune of the Yadu dynasty in which He was born, of Dvārakā where He dwells, and of the queens who constantly enjoy His presence.
Finally, receiving the loving words of the Kuru women with a smile, Śrī Kṛṣṇa departs from Hastināpura. Thinking that some danger from enemies might arise along the way, Yudhiṣṭhira, out of his immense love for Śrī Kṛṣṇa and his kainkarya-bhāva (spirit of service), sends a caturaṅgasenā (fourfold army) with Him for His protection. Śrī Kṛṣṇa lovingly sends back the members of the Kuru dynasty who had followed Him for some distance. Thereafter, He travels through regions including Kurujāṅgala, Pāñcāla, Śūrasena, Brahmāvarta, Kurukṣetra, Matsya, Sārasvata, Sauvīra, and Ābhīra, and reaches the land of Ānarta. In this way, the Tenth Chapter progresses from the prosperity under Dharmarāja’s rule through Śrī Kṛṣṇa’s departure from Hastināpura, the devotees’ feelings of separation, the Kuru women’s glorification of Bhagavān’s glory, and His journey towards Dvārakā, movingly reflecting the immense bond of love that Bhagavān’s presence creates in the lives of His devotees.
Ślokapāṭham
(śaunaka uvāca)
hatvā svarikthaspṛdha ātatāyino
yudhiṣṭhiro dharmabhṛtāṁ variṣṭhaḥ ।
sahānujaiḥ pratyavaruddhabhojanaḥ
kathaṁ pravṛttaḥ kimakārṣīttataḥ ॥
॥ 01.10.01 ॥
Śravaṇam
Padavicchedam
(śaunaka uvāca)
hatvā sva riktha spṛdhaḥ ātatāyinaḥ
yudhiṣṭhiraḥ dharma bhṛtām variṣṭhaḥ ।
saha anujaiḥ prati avaruddha bhojanaḥ
katham pravṛttaḥ kim akārṣīt tataḥ ॥
Pada - Padārtham
śaunakaḥ : Śaunaka; uvāca : said; hatvā : having slain; svarikthaspṛdhaḥ (sva + riktha + spṛdhaḥ) : those who desired his inherited wealth; ātatāyinaḥ : the aggressors; yudhiṣṭhiraḥ : Yudhiṣṭhira; dharmabhṛtām (dharma + bhṛtām) : among those who practise dharma; variṣṭhaḥ : the foremost; saha anujaiḥ : together with his younger brothers; pratyavaruddhabhojanaḥ (prati + avaruddha + bhojanaḥ) : one who enjoyed the wealth of the kingdom that had been regained; katham : in what manner; pravṛttaḥ : conducted himself; kim : what; akārṣīt : did; tataḥ : thereafter.
Yathātatha Anuvādam
Yudhiṣṭhira, the foremost among those who practise dharma, having slain the ātatāyins (aggressors) who coveted his inherited wealth and enjoying, together with his younger brothers, the wealth of the kingdom that had been regained, how did he conduct himself thereafter? What did he do?
Saraḷa Bhāvam
Śaunaka Maharṣi, questioning Sūta, wishes to know how Dharmarāja Yudhiṣṭhira conducted himself and what he did thereafter, having slain in battle the ātatāyins who coveted his inherited kingdom and regained the kingdom together with his younger brothers. This question takes the narrative towards how Yudhiṣṭhira, the foremost among those who practise dharma, ruled the kingdom he had regained after the war and how his life continued.
Ślokapāṭham
(sūta uvāca)
vaṁśaṁ kurorvaṁśadavāgninirhṛtaṁ
saṁrohayitvā bhavabhāvano hariḥ ।
niveśayitvā nijarājya īśvaro
yudhiṣṭhiraṁ prītamanā babhūva ha ॥
॥ 01.10.02 ॥
Śravaṇam
Padavicchedam
(sūta uvāca)
vaṁśam kuroḥ vaṁśa dava agni nir hṛtam
sam rohayitvā bhava bhāvanaḥ hariḥ ।
ni veśayitvā nija rājye īśvaraḥ
yudhiṣṭhiram prīta manāḥ babhūva ha ॥
Pada - Padārtham
sūtaḥ : Sūta Maharṣi; uvāca : said; vaṁśam kuroḥ : the Kuru dynasty; vaṁśadavāgninirhṛtam (vaṁśa + dava + agni + nirhṛtam) : destroyed by the forest fire that arose from the mutual friction of the bamboos that were the dynasty; saṁrohayitvā : having caused it to grow again; bhavabhāvanaḥ (bhava + bhāvanaḥ) : the one who brings forth and sustains creation; hariḥ : Śrī Hari; niveśayitvā : having established; nijarājye (nija + rājye) : in his own kingdom; īśvaraḥ : the one who controls everything; yudhiṣṭhiram : Yudhiṣṭhira; prītamanāḥ (prīta + manāḥ) : one whose mind was pleased; babhūva : became; ha : certainly.
Yathātatha Anuvādam
Sūta Maharṣi said: Śrī Hari, the one who brings forth and sustains creation, having caused the Kuru dynasty, which had been destroyed by the forest fire that arose from the mutual friction of the bamboos that were the dynasty, to grow again, and having established Yudhiṣṭhira in his own kingdom, certainly became one whose mind was pleased.
Saraḷa Bhāvam
Just as a forest fire that breaks out in a bamboo grove burns that very bamboo grove, the Kuru dynasty was almost destroyed in the forest fire of the Mahābhārata war. Thereafter, Śrī Kṛṣṇa, who brings forth and sustains all creation, caused that dynasty to grow again and established Yudhiṣṭhira in the kingdom that was rightfully his according to dharma. Śrī Kṛṣṇa was greatly pleased when Dharmarāja became firmly established in his kingdom and undertook exemplary rule. In this way, the protection of the Pāṇḍavas and the establishment of dharmic rule were brought to completion through Śrī Kṛṣṇa’s anugraha.
Ślokapāṭham
niśamya bhīṣmoktamathācyutoktaṁ
pravṛttavijñānavidhūtavibhramaḥ ।
śaśāsa gāmindra ivājitāśrayaḥ
paridhyupāntāmanujānuvartitaḥ ॥
॥ 01.10.03 ॥
Śravaṇam
Padavicchedam
niśamya bhīṣma uktam atha acyuta uktam
pravṛtta vijñāna vidhūta vibhramaḥ ।
śaśāsa gām indraḥ iva ajita āśrayaḥ
paridhi upāntām anuja anuvartitaḥ ॥
Pada - Padārtham
niśamya : having heard; bhīṣmoktam (bhīṣma + uktam) : what Bhīṣma had said; atha : likewise; acyutoktam (acyuta + uktam) : what Acyuta had said; pravṛttavijñānavidhūtavibhramaḥ (pravṛtta + vijñāna + vidhūta + vibhramaḥ) : one whose confusion had been dispelled by knowledge relating to pravṛtti-dharma; śaśāsa : ruled; gām : the earth; indraḥ iva : like Indra; ajitāśrayaḥ (ajita + āśrayaḥ) : one who had taken refuge in Śrī Kṛṣṇa, the unconquered; paridhyupāntām (paridhi + upāntām) : having the oceans as its boundaries; anujānuvartitaḥ (anuja + anuvartitaḥ) : while being followed by his younger brothers.
Yathātatha Anuvādam
Having heard what Bhīṣma had said and likewise what Acyuta had said, Yudhiṣṭhira, whose confusion had been dispelled by knowledge relating to pravṛtti-dharma (dharma concerning worldly duties) and who had taken refuge in Śrī Kṛṣṇa, the unconquered, ruled, like Indra, the earth bounded by the oceans, while being followed by his younger brothers.
Saraḷa Bhāvam
Having listened to Bhīṣma’s instruction on dharma and Śrī Kṛṣṇa’s instruction, Yudhiṣṭhira’s post-war doubts concerning dharma were dispelled, and he gained a clear understanding of his duty as king. Taking refuge in Śrī Kṛṣṇa, the unconquered, and with the support of his younger brothers, he ably ruled, like Indra, the earth extending as far as the oceans. In this way, Yudhiṣṭhira, who had been troubled by doubts concerning dharma, gained clarity through proper instruction and became firmly established in dharmic rule.
Ślokapāṭham
kāmaṁ vavarṣa parjanyaḥ sarvakāmadughā mahī ।
siṣicuḥ sma vrajān gāvaḥ payasodhasvatīrmudā ॥
॥ 01.10.04 ॥
Śravaṇam
Padavicchedam
kāmam vavarṣa parjanyaḥ sarvakāmadughā mahī ।
siṣicuḥ sma vrajān gāvaḥ payasā ūdhasvatīḥ mudā ॥
Pada - Padārtham
kāmam : as much as desired; vavarṣa : showered rain; parjanyaḥ : the rain-bearing cloud; sarvakāmadughā (sarva + kāma + dughā) : one that fulfilled all desires; mahī : the earth; siṣicuḥ sma : used to drench; vrajān : the cow pens; gāvaḥ : the cows; payasā : with milk; ūdhasvatīḥ : having udders full of milk; mudā : with joy.
Yathātatha Anuvādam
The rain-bearing cloud showered as much rain as desired. The earth fulfilled all desires. The cows, having udders full of milk, joyfully drenched the cow pens with their milk.
Saraḷa Bhāvam
Under Dharmarāja’s rule, nature was completely favourable to the people. Rains fell in the required measure, and the earth abundantly provided crops and resources sufficient to meet all the needs of the people. The cows yielded milk in such abundance that the cow pens themselves were drenched with it. In this way, under Yudhiṣṭhira’s dharmic rule, the natural resources necessary for the lives of the people were available in abundance.
Ślokapāṭham
nadyaḥ samudrā girayaḥ savanaspativīrudhaḥ ।
phalantyoṣadhayaḥ sarvāḥ kāmamanvṛtu tasya vai ॥
॥ 01.10.05 ॥
Śravaṇam
Padavicchedam
nadyaḥ samudrāḥ girayaḥ sa vanaspati vīrudhaḥ ।
phalantyaḥ oṣadhayaḥ sarvāḥ kāmam anu ṛtu tasya vai ॥
Pada - Padārtham
nadyaḥ : rivers; samudrāḥ : oceans; girayaḥ : mountains and hills; savanaspativīrudhaḥ (sa + vanaspati + vīrudhaḥ) : creepers together with trees; phalantyaḥ : those that bore fruits; oṣadhayaḥ : medicinal plants; sarvāḥ : all; kāmam : as much as desired; anu ṛtu : in every season; tasya : his; vai : certainly.
Yathātatha Anuvādam
The rivers, oceans, mountains and hills, creepers together with trees, fruit-bearing plants, and medicinal plants, all of them, under his rule, certainly provided as much as desired in every season.
Saraḷa Bhāvam
Under Yudhiṣṭhira’s rule, rivers, oceans, mountains, trees, creepers, and medicinal plants abundantly provided the resources needed by the people. In every season, these natural resources yielded appropriately and met the needs of the people. While the previous śloka described the abundance of rain, the earth, and cows, here it is shown that all the other resources of nature were also favourable to the welfare of the people.
Ślokapāṭham
nādhayo vyādhayaḥ kleśā daivabhūtātmahetavaḥ ।
ajātaśatrāvabhavan jantūnāṁ rājñi karhicit ॥
॥ 01.10.06 ॥
Śravaṇam
Padavicchedam
na ādhayaḥ vyādhayaḥ kleśāḥ daiva bhūta ātma hetavaḥ ।
ajātaśatrau abhavan jantūnām rājñi karhicit ॥
Pada - Padārtham
na abhavan : did not occur; ādhayaḥ : mental sufferings; vyādhayaḥ : physical diseases; kleśāḥ : afflictions; daivabhūtātmahetavaḥ (daiva + bhūta + ātma + hetavaḥ) : causes relating to the divine, other beings, and oneself; ajātaśatrau : when Ajātaśatru was; jantūnām : for living beings; rājñi : as king; karhicit : at any time.
Yathātatha Anuvādam
When Ajātaśatru, Yudhiṣṭhira, was king, living beings never experienced mental sufferings, physical diseases, or afflictions arising from causes relating to the divine, other beings, and themselves.
Saraḷa Bhāvam
Under the rule of Yudhiṣṭhira, who was Ajātaśatru, the people did not suffer from mental distress, physical diseases, or afflictions arising from various causes. Sufferings arising from divine causes, other living beings or external circumstances, and one’s own body and mind also did not trouble the people. In this way, under Dharmarāja’s rule, alongside material prosperity, an ideal condition prevailed in which the people also enjoyed health, peace, and freedom from suffering.
Ślokapāṭham
uṣitvā hāstinapure māsān katipayān hariḥ ।
suhṛdāṁ ca viśokāya svasuśca priyakāmyayā ॥
॥ 01.10.07 ॥
Śravaṇam
Padavicchedam
uṣitvā hāstinapure māsān katipayān hariḥ ।
suhṛdām ca viśokāya svasuḥ ca priya kāmyayā ॥
Pada - Padārtham
uṣitvā : having resided; hāstinapure : in Hastināpura; māsān : months; katipayān : a few; hariḥ : Śrī Hari; suhṛdām : of his well-wishers; ca : and; viśokāya : for the removal of sorrow; svasuḥ : of his sister; ca : also; priyakāmyayā (priya + kāmyayā) : with the desire to do what was pleasing.
Yathātatha Anuvādam
Śrī Hari, for the removal of the sorrow of his well-wishers, and also with the desire to do what was pleasing to his sister, resided in Hastināpura for a few months.
Saraḷa Bhāvam
After the Mahābhārata war, Śrī Kṛṣṇa resided in Hastināpura for a few months to remove the sorrow that remained among his well-wishers, and also thinking that his sister Subhadrā would be pleased if he stayed there for some more time. In the aftermath of the war, he spent some time with the Pāṇḍavas and other relatives, providing them comfort through his presence.
Ślokapāṭham
āmantrya cābhyanujñātaḥ pariṣvajyābhivādya tam ।
āruroha rathaṁ kaiścit pariṣvakto’bhivāditaḥ ॥
॥ 01.10.08 ॥
Śravaṇam
Padavicchedam
āmantrya ca abhyanujñātaḥ pariṣvajya abhivādya tam ।
āruroha ratham kaiḥ cit pariṣvaktaḥ abhivāditaḥ ॥
Pada - Padārtham
āmantrya ca : having bid farewell; abhyanujñātaḥ : having obtained permission; pariṣvajya : having embraced; abhivādya : having offered respects; tam : him; āruroha : mounted; ratham : the chariot; kaiścit (kaiḥ + cit) : by some; pariṣvaktaḥ : having been embraced; abhivāditaḥ : having been respectfully greeted.
Yathātatha Anuvādam
Having bid farewell and obtained permission, Śrī Kṛṣṇa embraced him, Yudhiṣṭhira, offered respects, and, having been embraced by some and respectfully greeted by others, mounted the chariot for the journey to Dvārakā.
Saraḷa Bhāvam
Before departing for Dvārakā, Śrī Kṛṣṇa bid farewell to his relatives in Hastināpura and obtained the permission of the elders. Thereafter, he embraced some and offered respects to others as appropriate, and mounted the chariot. At that time, some also embraced Śrī Kṛṣṇa, while others respectfully greeted him. In this way, Śrī Kṛṣṇa’s farewell from Hastināpura, marked by mutual love and respect, began.
Ślokapāṭham
subhadrā draupadī kuntī virāṭatanayā tathā ।
gāndhārī dhṛtarāṣṭraśca yuyutsurgautamo yamau ॥
॥ 01.10.09 ॥
Śravaṇam
Padavicchedam
subhadrā draupadī kuntī virāṭa tanayā tathā ।
gāndhārī dhṛtarāṣṭraḥ ca yuyutsuḥ gautamaḥ yamau ॥
Pada - Padārtham
subhadrā : Subhadrā; draupadī : Draupadī; kuntī : Kuntī Devī; virāṭatanayā (virāṭa + tanayā) : the daughter of Virāṭa; tathā : likewise; gāndhārī dhṛtarāṣṭraḥ ca : Gāndhārī and Dhṛtarāṣṭra; yuyutsuḥ : Yuyutsu; gautamaḥ : one of the Gautama lineage; yamau : the twins.
Yathātatha Anuvādam
Subhadrā, Draupadī, Kuntī Devī, the daughter of Virāṭa, Uttarā, likewise Gāndhārī and Dhṛtarāṣṭra, Yuyutsu, one of the Gautama lineage, Kṛpācārya, and the twins, Nakula and Sahadeva…
Saraḷa Bhāvam
As Śrī Kṛṣṇa was departing for Dvārakā, Subhadrā, Draupadī, Kuntī Devī, Uttarā, Gāndhārī, Dhṛtarāṣṭra, Yuyutsu, Kṛpācārya, and Nakula and Sahadeva came to bid him farewell. All of them shared close familial and devotional relationships with Śrī Kṛṣṇa. The names of others continue in the next śloka, which then expresses the moving state in which they were unable to bear separation from Śrī Kṛṣṇa.
Ślokapāṭham
vṛkodaraśca dhaumyaśca striyo matsyasutādayaḥ ।
na sehire vimuhyanto virahaṁ śārṅgadhanvanaḥ ॥
॥ 01.10.10 ॥
Śravaṇam
Padavicchedam
vṛka udaraḥ ca dhaumyaḥ ca striyaḥ matsya suta ādayaḥ ।
na sehire vimuhyantaḥ viraham śārṅga dhanvanaḥ ॥
Pada - Padārtham
vṛkodaraḥ ca (vṛka + udaraḥ + ca) : Vṛkodara also; dhaumyaḥ ca : Dhaumya Maharṣi also; striyaḥ : women; matsyasutādayaḥ (matsya + suta + ādayaḥ) : the daughter of the Matsya king and others; na sehire : were unable to bear; vimuhyantaḥ : becoming overwhelmed; viraham : separation; śārṅgadhanvanaḥ (śārṅga + dhanvanaḥ) : of the bearer of the Śārṅga bow.
Yathātatha Anuvādam
Vṛkodara, Bhīma, also, Dhaumya Maharṣi also, the women, the daughter of the Matsya king, Satyavatī, and others, becoming overwhelmed, were unable to bear separation from the bearer of the Śārṅga bow, Śrī Kṛṣṇa.
Saraḷa Bhāvam
Bhīma, Dhaumya Maharṣi, Satyavatī and the other women, and other relatives were unable to bear Śrī Kṛṣṇa leaving them and departing for Dvārakā. Because of the profound bond of love they had formed with him, their minds became distressed by the pain of separation. Together with those mentioned in the previous śloka, they all suffered deeply at the thought that they would lose Śrī Kṛṣṇa’s presence. In this way, the farewell from Hastināpura gradually develops into a profound feeling of Bhagavad-viraha.
Ślokapāṭham
satsaṅgānmuktadussaṅgaḥ hātuṁ notsahate budhaḥ ।
kīrtyamānaṁ yaśo yasya sakṛdākarṇya rocanam ॥
॥ 01.10.11 ॥
Śravaṇam
Padavicchedam
sat saṅgāt mukta duḥsaṅgaḥ hātum na utsahate budhaḥ ।
kīrtyamānam yaśaḥ yasya sakṛt ākarṇya rocanam ॥
Pada - Padārtham
satsaṅgāt (sat + saṅgāt) : through satsaṅga; muktadussaṅgaḥ (mukta + duḥsaṅgaḥ) : one who is freed from bad association; hātum : to leave; na utsahate : does not desire; budhaḥ : the wise person; kīrtyamānam : being glorified; yaśaḥ : the glory; yasya : whose; sakṛt : once; ākarṇya : having heard; rocanam : enchanting.
Yathātatha Anuvādam
The wise person who, through satsaṅga, is freed from bad association, having heard even once the enchanting glory being sung of Śrī Kṛṣṇa, does not desire to leave him.
Saraḷa Bhāvam
A wise person who, through satsaṅga, has become free from bad association and gained discernment develops a profound attraction towards Śrī Kṛṣṇa even after hearing his enchanting glories just once. Such a devotee does not desire to remain apart from him. Simply hearing the glories of Bhagavān can create a bond of love with him. If this is so, this thought indicates how unbearable separation from Śrī Kṛṣṇa must have been for the Pāṇḍavas and his relatives, who had constantly experienced his direct presence. The next śloka explains this exceptional bond even more clearly.
Ślokapāṭham
tasminnyastadhiyaḥ pārthāḥ saheran virahaṁ katham ।
darśanasparśanālāpa śayanāsanabhojanaiḥ ॥
॥ 01.10.12 ॥
Śravaṇam
Padavicchedam
tasmin nyasta dhiyaḥ pārthāḥ saheran viraham katham ।
darśana sparśana ālāpa śayana āsana bhojanaiḥ ॥
Pada - Padārtham
tasmin : in him; nyastadhiyaḥ (nyasta + dhiyaḥ) : those who had fixed their intellect; pārthāḥ : the sons of Pṛthā; saheran : could bear; viraham : separation; katham : how; darśanasparśanālāpa (darśana + sparśana + ālāpa) : through seeing, touching, and conversing; śayanāsanabhojanaiḥ (śayana + āsana + bhojanaiḥ) : through reclining, sitting, and eating.
Yathātatha Anuvādam
How could the sons of Pṛthā, who had fixed their intellect upon Śrī Kṛṣṇa through seeing him, touching him, conversing with him, reclining with him, sitting with him, and eating with him, bear separation from him?
Saraḷa Bhāvam
The Pāṇḍavas had fixed their minds completely upon Śrī Kṛṣṇa and lived in the closest association with him. In many aspects of daily life, such as seeing him, touching him, conversing with him, reclining together, sitting together, and eating together, they constantly experienced his presence. Therefore, when he was departing for Dvārakā, losing that presence felt to them like an unbearable separation. In this way, the Pāṇḍavas’ bond with Śrī Kṛṣṇa was not limited merely to kinship, but was a profound Bhagavad sambandha that encompassed their entire daily lives.
Ślokapāṭham
sarve te’nimiṣairakṣaiḥ tamanudrutacetasaḥ ।
vīkṣantaḥ snehasambaddhā vicelustatra tatra ha ॥
॥ 01.10.13 ॥
Śravaṇam
Padavicchedam
sarve te animiṣaiḥ akṣaiḥ tam anudruta cetasaḥ ।
vīkṣantaḥ sneha sambaddhāḥ viceluḥ tatra tatra ha ॥
Pada - Padārtham
sarve te : all of them; animiṣaiḥ : unblinking; akṣaiḥ : with eyes; tam : Him; anudrutacetasaḥ (anudruta + cetasaḥ) : those whose minds followed Him; vīkṣantaḥ : looking; snehasambaddhāḥ (sneha + sambaddhāḥ) : those bound by a bond of love; viceluḥ : moved; tatra tatra : here and there; ha : certainly.
Yathātatha Anuvādam
All of them, bound by a bond of love, with their minds following Him, looked at Him (Śrī Kṛṣṇa) with unblinking eyes and certainly moved here and there (following Him).
Saraḷa Bhāvam
All those who shared a deep bond of love with Śrī Kṛṣṇa followed Him as He departed, looking only at Him without blinking. As their minds too followed Śrī Kṛṣṇa, they could not turn their eyes away from Him, out of their love and desire to behold His form for as long as possible. In this way, as Śrī Kṛṣṇa’s departure drew nearer, the love and Bhagavad-viraha felt by the residents of Hastināpura became increasingly profound.
Ślokapāṭham
nyarundhannudgaladbāṣpam autkaṇṭhyāddevakīsute ।
niryātyagārānno’bhadram iti syādbāndhavastriyaḥ ॥
॥ 01.10.14 ॥
Śravaṇam
Padavicchedam
nyarundhan udgalat bāṣpam autkaṇṭhyāt devakī sute ।
niryāti agārāt no’bhadram iti syāt bāndhava striyaḥ ॥
Pada - Padārtham
nyarundhan : restrained; udgalat : welling up; bāṣpam : tears; autkaṇṭhyāt : due to anguish; devakīsute (devakī + sute) : towards the son of Devakī; niryāti : while departing; agārāt : from the home; no’bhadram : inauspicious; iti : thinking thus; syāt : might be; bāndhavastriyaḥ (bāndhava + striyaḥ) : the women who were relatives.
Yathātatha Anuvādam
The women who were relatives restrained the tears welling up due to their anguish towards the son of Devakī, Śrī Kṛṣṇa, thinking that while He was departing from the home, it might be inauspicious.
Saraḷa Bhāvam
As Śrī Kṛṣṇa was departing from Hastināpura, tears welled up in the eyes of the women who were His relatives because of the pain of separation arising from their deep love for Him. However, thinking that shedding tears when He was setting out on His journey would be inauspicious, they restrained their tears from falling. Although tears welled up because of their love for Śrī Kṛṣṇa, they controlled their sorrow with the thought that no inauspiciousness should befall His journey. In this way, even in their pain of separation, their love that sought Śrī Kṛṣṇa’s well-being was expressed.
Ślokapāṭham
mṛdaṅgaśaṅkhabheryaśca vīṇāpaṇavagomukhāḥ ।
dhundhuryānakaghaṇṭādyāḥ nedurdundubhayastathā ॥
॥ 01.10.15 ॥
Śravaṇam
Padavicchedam
mṛdaṅga śaṅkha bheryaḥ ca vīṇā paṇava go mukhāḥ ।
dhundhuri ānaka ghaṇṭa ādyāḥ neduḥ dundubhayaḥ tathā ॥
Pada - Padārtham
mṛdaṅgaśaṅkhabheryaḥ ca (mṛdaṅga + śaṅkha + bheryaḥ + ca) : mṛdaṅgas, conches, and bherīs; vīṇāpaṇavagomukhāḥ (vīṇā + paṇava + go + mukhāḥ) : vīṇās, paṇavas, and gomukhas; dhundhuryānakaghaṇṭādyāḥ (dhundhuri + ānaka + ghaṇṭa + ādyāḥ) : dhundhuris, ānakas, ghaṇṭas, and others; neduḥ : resounded; dundubhayaḥ tathā : dundubhis likewise.
Yathātatha Anuvādam
Mṛdaṅgas (percussion instruments with skin stretched over both ends), conches, and bherīs (large percussion instruments resembling kettledrums), vīṇās, paṇavas (small hand drums), gomukhas (wind instruments resembling the face of a cow), dhundhuris (large percussion instruments), ānakas (large kettledrums used in royal courts), ghaṇṭas, and others, as well as dundubhis (large drums sounded on occasions of war and celebration), resounded.
Saraḷa Bhāvam
As Śrī Kṛṣṇa was departing from Hastināpura, many kinds of musical instruments resounded as an auspicious farewell to Him. Mṛdaṅgas, conches, bherīs, vīṇās, paṇavas, gomukhas, dhundhuris, ānakas, ghaṇṭas, dundubhis, and other instruments filled the surroundings with their sounds. Although there was inward pain at separation from Śrī Kṛṣṇa, everyone offered Him a joyful farewell with auspicious music, wishing that His journey would proceed auspiciously. In this way, both grandeur and their deep love for Śrī Kṛṣṇa were reflected at the time of His departure.
Ślokapāṭham
prāsādaśikharārūḍhāḥ kurunāryo didṛkṣayā ।
vavṛṣuḥ kusumaiḥ kṛṣṇam premavrīḍāsmitekṣaṇāḥ ॥
॥ 01.10.16 ॥
Śravaṇam
Padavicchedam
prāsāda śikhara ārūḍhāḥ kuru nāryaḥ didṛkṣayā ।
vavṛṣuḥ kusumaiḥ kṛṣṇam prema vrīḍā smita īkṣaṇāḥ ॥
Pada - Padārtham
prāsādaśikharārūḍhāḥ (prāsāda + śikhara + ārūḍhāḥ) : those who had ascended to the tops of the palaces; kurunāryaḥ (kuru + nāryaḥ) : the women of the Kuru dynasty; didṛkṣayā : with the desire to behold; vavṛṣuḥ : showered; kusumaiḥ : with flowers; kṛṣṇam : upon Śrī Kṛṣṇa; premavrīḍāsmitekṣaṇāḥ (prema + vrīḍā + smita + īkṣaṇāḥ) : those whose glances were filled with love, shyness, and smiles.
Yathātatha Anuvādam
The women of the Kuru dynasty, who had ascended to the tops of the palaces with the desire to behold Śrī Kṛṣṇa, showered flowers upon Him, their glances filled with love, shyness, and smiles.
Saraḷa Bhāvam
As Śrī Kṛṣṇa was departing from Hastināpura, the women of the Kuru dynasty ascended to the tops of the palaces with the desire to behold Him for a little longer. They gazed upon Śrī Kṛṣṇa with glances filled with love, shyness, and smiles, and showered flowers upon Him. Although they felt the pain of separation in their hearts, they transformed it into an auspicious expression of love and offered Him a grand farewell. This scene movingly portrays the deep love of the Kuru women for Śrī Kṛṣṇa and their eagerness to behold Him.
Ślokapāṭham
sitātapatraṁ jagrāha muktādāmavibhūṣitam ।
ratnadaṇḍaṁ guḍākeśaḥ priyaḥ priyatamasya ha ॥
॥ 01.10.17 ॥
Śravaṇam
Padavicchedam
sita ātapatram jagrāha muktā dāma vibhūṣitam ।
ratna daṇḍam guḍākeśaḥ priyaḥ priyatamasya ha ॥
Pada - Padārtham
sitātapatram (sita + ātapatram) : the white parasol; jagrāha : held; muktādāmavibhūṣitam (muktā + dāma + vibhūṣitam) : adorned with strings of pearls; ratnadaṇḍam (ratna + daṇḍam) : having a staff studded with jewels; guḍākeśaḥ : Guḍākeśa; priyaḥ : the beloved one; priyatamasya : of the most beloved one; ha : certainly.
Yathātatha Anuvādam
Guḍākeśa, Arjuna, the beloved one of the most beloved Śrī Kṛṣṇa, held the white parasol adorned with strings of pearls and having a staff studded with jewels.
Saraḷa Bhāvam
As Śrī Kṛṣṇa was departing from Hastināpura, Arjuna, who was most dear to Him, personally engaged in kaiṅkarya. He held over Śrī Kṛṣṇa a white parasol adorned with strings of pearls and having a staff studded with jewels, respectfully offering kaiṅkarya to Him. Arjuna, who shared an extremely close bond of friendship with Śrī Kṛṣṇa, here expressed his love in the form of kaiṅkarya. In this way, during Śrī Kṛṣṇa’s farewell, the devotees’ love was expressed through various forms of kaiṅkarya.
Ślokapāṭham
uddhavaḥ sātyakiścaiva vyajane paramādbhute ।
vikīryamāṇaḥ kusumaiḥ reje madhupatiḥ pathi ॥
॥ 01.10.18 ॥
Śravaṇam
Padavicchedam
uddhavaḥ sātyakiḥ ca eva vyajane parama adbhute ।
vikīryamāṇaḥ kusumaiḥ reje madhupatiḥ pathi ॥
Pada - Padārtham
uddhavaḥ : Uddhava; sātyakiḥ ca eva : and Sātyaki also; vyajane : with two cāmaras; paramādbhute (parama + adbhute) : extremely wonderful; vikīryamāṇaḥ : being showered; kusumaiḥ : with flowers; reje : shone; madhupatiḥ (madhu + patiḥ) : the ruler of the Madhu dynasty; pathi : on the way.
Yathātatha Anuvādam
As Uddhava and Sātyaki also fanned Him with two extremely wonderful cāmaras, the ruler of the Madhu dynasty, Śrī Kṛṣṇa, being showered with flowers, shone on the way.
Saraḷa Bhāvam
As Śrī Kṛṣṇa journeyed from Hastināpura, Uddhava and Sātyaki offered Him kaiṅkarya with two wonderful cāmaras. As the women of the Kuru dynasty and others showered flowers upon Him, Śrī Kṛṣṇa, the ruler of the Madhu dynasty, shone magnificently on the way amidst that shower of flowers. In the previous śloka, Arjuna offered the parasol kaiṅkarya, while here Uddhava and Sātyaki offer cāmara kaiṅkarya. In this way, Śrī Kṛṣṇa’s farewell proceeded with great splendour through the various forms of kaiṅkarya offered by His beloved devotees.
Ślokapāṭham
aśrūyantāśiṣaḥ satyāḥ tatra tatra dvijeritāḥ ।
nānurūpānurūpāśca nirguṇasya guṇātmanaḥ ॥
॥ 01.10.19 ॥
Śravaṇam
Padavicchedam
aśrūyanta āśiṣaḥ satyāḥ tatra tatra dvija īritāḥ ।
na anurūpāḥ anurūpāḥ ca nirguṇasya guṇa ātmanaḥ ॥
Pada - Padārtham
aśrūyanta : were heard; āśiṣaḥ : blessings; satyāḥ : true; tatra tatra : here and there; dvijeritāḥ (dvija + īritāḥ) : spoken by the brāhmaṇas; na anurūpāḥ : not appropriate; anurūpāḥ ca : appropriate also; nirguṇasya : of the one who is beyond the guṇas; guṇātmanaḥ (guṇa + ātmanaḥ) : of the one who is the substratum of the guṇas.
Yathātatha Anuvādam
Here and there, true blessings spoken by the brāhmaṇas were heard. For Śrī Kṛṣṇa, who is beyond the guṇas and who is the substratum of the guṇas, they are not appropriate, and they are appropriate also.
Saraḷa Bhāvam
Along the path on which Śrī Kṛṣṇa was travelling, the brāhmaṇas offered Him auspicious words of blessing. Since Śrī Kṛṣṇa, the ruler of all, is beyond the guṇas of nature, He has no need for the blessings of others, and therefore, in one sense, they appear not to be appropriate for Him. Nevertheless, as He performs human līlās in close association with His devotees, He happily accepts those true blessings offered with love. Therefore, they are appropriate for Him as well. In this way, Śrī Kṛṣṇa’s paratva and His saulabhya towards His devotees are beautifully expressed in the same context.
Ślokapāṭham
anyonyamāsītsaṁjalpaḥ uttamaślokacetasām ।
kauravendrapurastrīṇām sarvaśrutimanoharaḥ ॥
॥ 01.10.20 ॥
Śravaṇam
Padavicchedam
anyonyam āsīt saṁjalpaḥ uttamaśloka cetasām ।
kaurava indra pura strīṇām sarva śruti manoharaḥ ॥
Pada - Padārtham
anyonyam : with one another; āsīt : there was; saṁjalpaḥ : conversation; uttamaślokacetasām (uttamaśloka + cetasām) : of those whose minds were fixed upon Uttamaśloka; kauravendrapurastrīṇām (kaurava + indra + pura + strīṇām) : of the women of the city of the Kaurava king; sarvaśrutimanoharaḥ (sarva + śruti + manoharaḥ) : pleasing to the hearing of all.
Yathātatha Anuvādam
The women of the city of the Kaurava king, Yudhiṣṭhira, whose minds were fixed upon Uttamaśloka, Śrī Kṛṣṇa, conversed with one another, and their conversation was pleasing to the hearing of all.
Saraḷa Bhāvam
As Śrī Kṛṣṇa was departing from Hastināpura, the women of the city, whose minds were fixed upon Him alone, began conversing with one another about Him. Since their hearts were completely filled with Śrī Kṛṣṇa, all their words naturally concerned His svarūpa, qualities, glories, and divine līlās. Their loving conversation was deeply pleasing to all who heard it. This śloka serves as the beginning of the conversation in the following ślokas, in which the women of Hastināpura glorify among themselves the supreme svarūpa and glories of Śrī Kṛṣṇa.
Ślokapāṭham
sa vai kilāyaṁ puruṣaḥ purātano
ya eka āsīdaviśeṣa ātmani ।
agre guṇebhyo jagadātmanīśvare
nimīlitātman niśi suptaśaktiṣu ॥
॥ 01.10.21 ॥
Śravaṇam
Padavicchedam
saḥ vai kila ayam puruṣaḥ purātanaḥ ।
yaḥ ekaḥ āsīt aviśeṣe ātmani ॥
agre guṇebhyaḥ jagat ātmani īśvare ।
nimīlita ātman niśi supta śaktiṣu ॥
Pada - Padārtham
saḥ : He; vai : truly; kila : indeed; ayam : this very one; puruṣaḥ : the person; purātanaḥ : the ancient one; yaḥ : who; ekaḥ : alone; āsīt : existed; aviśeṣe ātmani : in the undifferentiated self; agre : before; guṇebhyaḥ : before the guṇas; jagadātmani (jagat + ātmani) : in the one who is the self of the universe; īśvare : in Īśvara; nimīlitātman (nimīlita + ātman) : the living beings being merged; niśi : during the night of dissolution; suptaśaktiṣu (supta + śaktiṣu) : while the śaktis were in a dormant state.
Yathātatha Anuvādam
He who, before the guṇas, existed alone in the undifferentiated self, and in whom, the Īśvara who is the self of the universe, all living beings were merged during the night of dissolution while the śaktis were in a dormant state, truly, indeed, this very Śrī Kṛṣṇa is that ancient person.
Saraḷa Bhāvam
The women of Hastināpura glorify Śrī Kṛṣṇa whom they are beholding as no ordinary human being, but as the ĀdiPuruṣa who existed even before creation. During the time of dissolution, when the universe was not in a manifest form and the guṇas of prakṛti and the powers of creation were in a dormant state, He alone existed in His own svarūpa. They recognise that the same PurāṇaPuruṣa (ancient Person), who is the self of the entire universe and Īśvara, is now being directly beheld by them as Śrī Kṛṣṇa. In this way, their conversation reveals His eternal supreme svarūpa behind Śrī Kṛṣṇa’s human līlās.
Ślokapāṭham
sa eva bhūyo nijavīryacoditāṁ
svajīvamāyāṁ prakṛtiṁ sisṛkṣatīm ।
anāmarūpātmani rūpanāmanī
vidhitsamāno’nusasāra śāstrakṛt ॥
॥ 01.10.22 ॥
Śravaṇam
Padavicchedam
saḥ eva bhūyaḥ nija vīrya coditām
sva jīva māyām prakṛtim sisṛkṣatīm ।
anāma rūpa ātmani rūpa nāmanī
vidhitsamānaḥ anusasāra śāstra kṛt ॥
Pada - Padārtham
saḥ : He; eva : alone; bhūyaḥ : again; nija : His own; vīrya : power; coditām : impelled; sva : His own; jīvamāyām (jīva + māyām) : the māyā śakti relating to the living beings; prakṛtim : prakṛti; sisṛkṣatīm : intent on creating; anāmarūpātmani (anāma + rūpa + ātmani) : in the self without names and forms; rūpanāmanī (rūpa + nāmanī) : forms and names; vidhitsamānaḥ : one who intended to establish; anusasāra : followed; śāstrakṛt (śāstra + kṛt) : the one who established the śāstras.
Yathātatha Anuvādam
He alone, the one who established the śāstras, again followed prakṛti, His māyā śakti relating to the living beings, which was impelled by His own power and intent on creation, intending to establish forms and names in the self that was without names and forms.
Saraḷa Bhāvam
The women of Hastināpura glorify that, with the resolve to begin creation again after dissolution, Śrī Kṛṣṇa impels prakṛti through His own power. He sets His māyā śakti, prakṛti, into activity in order to provide names and forms again to the living beings who, in the state of dissolution, were without distinct names and forms. Creation does not arise independently, but becomes manifest through the will and power of Bhagavān. While the previous śloka described Śrī Kṛṣṇa as the primordial person who alone existed before creation, here it is explained how creation again becomes manifest from Him.
Ślokapāṭham
sa vā ayaṁ yatpadamatra sūrayaḥ
jitendriyā nirjitamātariśvanaḥ ।
paśyanti bhaktyutkalitāmalātmanā
nanveṣa sattvaṁ parimārṣṭumarhati ॥
॥ 01.10.23 ॥
Śravaṇam
Padavicchedam
saḥ vai ayam yat padam atra sūrayaḥ ।
jita indriyāḥ nirjita mātariśvanaḥ ॥
paśyanti bhakti utkalita amala ātmanā ।
nanu eṣaḥ sattvam parimārṣṭum arhati ॥
Pada - Padārtham
saḥ : He; vai : truly; ayam : this very one; yat padam : whose lotus feet; atra : here; sūrayaḥ : the wise; jitendriyāḥ (jita + indriyāḥ) : those who have conquered the senses; nirjitamātariśvanaḥ (nirjita + mātariśvanaḥ) : those who have conquered the vital air; paśyanti : behold; bhaktyutkalitāmalātmanā (bhakti + utkalita + amala + ātmanā) : with a self blossomed through bhakti and purified; nanu : certainly; eṣaḥ : this very one; sattvam : the sattva; parimārṣṭum : to purify completely; arhati : is capable.
Yathātatha Anuvādam
He whose lotus feet the wise here, having conquered the senses and the vital air, behold with a self blossomed through bhakti and purified, truly, this very Śrī Kṛṣṇa is He. Certainly, this very one is capable of completely purifying the sattva.
Saraḷa Bhāvam
The women of Hastināpura further glorify the greatness of Śrī Kṛṣṇa whom they are directly beholding. Even the wise who have conquered their senses and controlled the vital air can behold His lotus feet only with a pure heart blossomed through bhakti. Śrī Kṛṣṇa, such a ParamaPuruṣa (supreme person), alone is capable of completely purifying the inner being of the jīva. In this way, a pure heart filled with bhakti is necessary for the vision of Bhagavān, and that very vision of Bhagavān further purifies the inner being of the jīva.
Ślokapāṭham
sa vā ayaṁ sakhyanugītasatkatho
vedeṣu guhyeṣu ca guhyavādibhiḥ ।
ya eka īśo jagadātmalīlayā
sṛjatyavatyatti na tatra sajjate ॥
॥ 01.10.24 ॥
Śravaṇam
Padavicchedam
saḥ vai ayam sakhi anugīta sat kathaḥ ।
vedeṣu guhyeṣu ca guhya vādibhiḥ ॥
yaḥ ekaḥ īśaḥ jagat ātma līlayā ।
sṛjati avati atti na tatra sajjate ॥
Pada - Padārtham
saḥ : He; vai : truly; ayam : this very one; sakhi : O friend; anugītasatkathaḥ (anugīta + sat + kathaḥ) : He whose sacred accounts are glorified; vedeṣu guhyeṣu ca : in the Vedas and in the secret scriptures; guhyavādibhiḥ (guhya + vādibhiḥ) : by those who teach the secret truths; yaḥ : who; ekaḥ : the one; īśaḥ : Īśvara; jagadātmalīlayā (jagat + ātma + līlayā) : being the self of the universe, through His līlā; sṛjati : creates; avati : protects; atti : dissolves; tatra : in them; na sajjate : is not attached.
Yathātatha Anuvādam
O friend, He whose sacred accounts are glorified in the Vedas and in the secret scriptures by those who teach the secret truths, who is the one Īśvara and, being the self of the universe, through His līlā creates, protects, and dissolves it, and yet is not attached to these, truly, this very Śrī Kṛṣṇa is He.
Saraḷa Bhāvam
The women of Hastināpura, conversing with one another, say that the Śrī Kṛṣṇa whom they are beholding is the one Īśvara glorified by the Vedas and the esoteric scriptures. Being the self of the universe, He creates, protects, and ultimately dissolves the entire universe through His līlā. Yet these acts of creation, sustenance, and dissolution do not bind Him in any way, and He remains beyond them. They recognise that the very Śrī Kṛṣṇa moving intimately before them is the Supreme Īśvara who governs the entire universe.
Ślokapāṭham
yadā hyadharmeṇa tamodhiyo nṛpā
jīvanti tatraiṣa hi sattvataḥ kila ।
dhatte bhagaṁ satyamṛtaṁ dayāṁ yaśo
bhavāya rūpāṇi dadhadyuge yuge ॥
॥ 01.10.25 ॥
Śravaṇam
Padavicchedam
yadā hi adharmeṇa tamaḥ dhiyaḥ nṛpāḥ ।
jīvanti tatra eṣaḥ hi sattvataḥ kila ॥
dhatte bhagam satyam ṛtam dayām yaśaḥ ।
bhavāya rūpāṇi dadhat yuge yuge ॥
Pada - Padārtham
yadā hi : whenever certainly; adharmeṇa : through adharma; tamodhiyaḥ (tamaḥ + dhiyaḥ) : those whose intellects are characterised by tamoguṇa; nṛpāḥ : kings; jīvanti : live; tatra : then; eṣaḥ hi : this very one certainly; sattvataḥ : being of the nature of sattva; kila : indeed; dhatte : bears; bhagam : aiśvarya; satyam : truth; ṛtam : ṛta (dharmic order); dayām : compassion; yaśaḥ : glory; bhavāya : for the welfare of the world; rūpāṇi dadhat : assuming forms; yuge yuge : in every yuga.
Yathātatha Anuvādam
Whenever, certainly, kings whose intellects are characterised by tamoguṇa live through adharma, then indeed this very one, being of the nature of sattva, assuming forms in every yuga for the welfare of the world, bears aiśvarya, truth, ṛta (dharmic order), compassion, and glory.
Saraḷa Bhāvam
The women of Hastināpura glorify that when kings enveloped in ignorance rule through the path of adharma and thereby harm dharma in the world, Śrī Kṛṣṇa assumes various forms in every yuga for the welfare of the world. He descends endowed with divine qualities such as aiśvarya, truth, ṛta (dharmic order), compassion, and glory, and brings about the welfare of the world. His avatāras are not like the births of ordinary living beings, but are divine forms voluntarily assumed for the welfare of the world. The previous śloka described Śrī Kṛṣṇa as the one Īśvara who creates, protects, and dissolves the universe. This śloka explains that the same Śrī Kṛṣṇa, when necessary, descends into the world and brings about its welfare.
Ślokapāṭham
aho alaṁ ślāghyatamaṁ yadoḥ kulam ।
aho alaṁ puṇyatamaṁ madhorvanam ॥
yadeṣa puṁsāmṛṣabhaḥ śriyaḥ patiḥ ।
svajanmanā caṅkramaṇena cāñcati ॥
॥ 01.10.26 ॥
Śravaṇam
Padavicchedam
aho alam ślāghyatamam yadoḥ kulam ।
aho alam puṇyatamam madhoḥ vanam ॥
yat eṣaḥ puṁsām ṛṣabhaḥ śriyaḥ patiḥ ।
sva janmanā caṅkramaṇena ca añcati ॥
Pada - Padārtham
aho alam : ah, how great; ślāghyatamam : most praiseworthy; yadoḥ kulam : the Yadu dynasty; aho alam : ah, how great; puṇyatamam : most sacred; madhoḥ vanam : Madhuvana; yat : because; eṣaḥ : this very one; puṁsām ṛṣabhaḥ : the foremost among men; śriyaḥ patiḥ : the husband of Śrī Devī; svajanmanā caṅkramaṇena ca (sva + janmanā + caṅkramaṇena + ca) : by His birth and by His movement; añcati : adorns.
Yathātatha Anuvādam
Ah, how great and most praiseworthy is the Yadu dynasty! Ah, how great and most sacred is Madhuvana, the region of Mathurā! For this very Śrī Kṛṣṇa, the foremost among men and the husband of Śrī Devī, adorns them by His birth and by His movement.
Saraḷa Bhāvam
The women of Hastināpura now glorify the fortune of the Yadu dynasty and Madhuvana, which attained greatness through the avatāra of Śrī Kṛṣṇa. Because Śrī Kṛṣṇa, the foremost among men and the husband of Śrī Devī, appeared in the Yadu dynasty, that dynasty became most praiseworthy. Madhuvana, where He was born and moved about, also attained glory as a most sacred place. Through association with Bhagavān, the dynasty and the place connected with Him also attain exceptional glory.
Ślokapāṭham
aho bata svaryaśasastiraskarī
kuśasthalī puṇyayaśaskarī bhuvaḥ ।
paśyanti nityaṁ yadanugraheṣitaṁ
smitāvalokaṁ svapatiṁ sma yatprajāḥ ॥
॥ 01.10.27 ॥
Śravaṇam
Padavicchedam
aho bata svaḥ yaśasaḥ tiraskarī
kuśasthalī puṇya yaśaskarī bhuvaḥ ।
paśyanti nityam yat anugraha īṣitam
smita avalokam sva patim sma yat prajāḥ ॥
Pada - Padārtham
aho bata : ah, how astonishing; svaḥ yaśasaḥ tiraskarī : surpassing the glory of the heavenly realm; kuśasthalī : Kuśasthalī; puṇyayaśaskarī (puṇya + yaśaskarī) : one that brings sacred glory; bhuvaḥ : to the earth; paśyanti : behold; nityam : daily; yat : whose; anugraheṣitam (anugraha + īṣitam) : filled with grace; smitāvalokam (smita + avalokam) : smiling glance; svapatim (sva + patim) : their ruler; sma : truly; yat prajāḥ : whose people.
Yathātatha Anuvādam
Ah, how astonishing! Kuśasthalī, Dvārakā, surpasses the glory of the heavenly realm and brings sacred glory to the earth, because its people truly behold daily the grace-filled smiling glance of their ruler, Śrī Kṛṣṇa.
Saraḷa Bhāvam
The women of Hastināpura now glorify the extraordinary fortune of Dvārakā and its people. They say that the glory of Dvārakā, which is Kuśasthalī, surpasses even the glory of the heavenly realm and brings sacred glory to the earth itself. This is because its people not only behold their ruler Śrī Kṛṣṇa every day, but also receive His grace-filled smiling glance. As they themselves now bid farewell to Śrī Kṛṣṇa in the pain of separation, the women of Hastināpura reflect upon the fortune of the residents of Dvārakā, who have the privilege of beholding Him daily, and praise their great fortune.
Ślokapāṭham
nūnaṁ vratasnānahutādineśvaraḥ
samarcito hyasya gṛhītapāṇibhiḥ ।
pibanti yāḥ sakhyadharāmṛtaṁ muhuḥ
vrajastriyaḥ sammumuhuryadāśayāḥ ॥
॥ 01.10.28 ॥
Śravaṇam
Padavicchedam
nūnam vrata snāna huta ādinā īśvaraḥ
samarcitaḥ hi asya gṛhīta pāṇibhiḥ ।
pibanti yāḥ sakhi adhara amṛtam muhuḥ
vraja striyaḥ sammumuhuḥ yat āśayāḥ ॥
Pada - Padārtham
nūnam : certainly; vratasnānahutādinā (vrata + snāna + huta + ādinā) : through vows, sacred baths, homas, and the like; īśvaraḥ : Īśvara; samarcitaḥ : worshipped; hi : certainly; asya : of this very one; gṛhītapāṇibhiḥ (gṛhīta + pāṇibhiḥ) : by the wives whose hands were accepted in marriage; pibanti : drink; yāḥ : those who; sakhi : O friend; adharāmṛtam (adhara + amṛtam) : the nectar of His lips; muhuḥ : again and again; vrajastriyaḥ (vraja + striyaḥ) : the women of Vraja; sammumuhuḥ : became completely captivated; yadāśayāḥ (yat + āśayāḥ) : those whose longing was for Him.
Yathātatha Anuvādam
O friend! The wives whose hands were accepted in marriage and who drink again and again the nectar of the lips of this very Śrī Kṛṣṇa must certainly have worshipped Īśvara through vows, sacred baths, homas, and the like. This very Śrī Kṛṣṇa is He for whom the women of Vraja, longing to obtain the nectar of His lips, became completely captivated.
Saraḷa Bhāvam
The women of Hastināpura now marvel at the extraordinary fortune attained by the wives of Śrī Kṛṣṇa. They think that those who were accepted in marriage by Śrī Kṛṣṇa and attained such an intimate relationship with Him must have specially worshipped Bhagavān in the past through many meritorious acts such as vows, sacred baths, and homas. The wives of Śrī Kṛṣṇa attained the fortune of repeatedly tasting the nectar of the lips of that very Śrī Kṛṣṇa, for whom the women of Vraja became completely captivated in their longing. In this way, the women of Hastināpura glorify the great fortune of those who attained such an intimate relationship with Śrī Kṛṣṇa.
Ślokapāṭham
yā vīryaśulkena hṛtāḥ svayaṁvare
pramathya caidyapramukhān hi śuṣmiṇaḥ ।
pradyumnasāmbāmbasutādayo’parā
yāścāhṛtā bhaumavadhe sahasraśaḥ ॥
॥ 01.10.29 ॥
Śravaṇam
Padavicchedam
yāḥ vīrya śulkena hṛtāḥ svayaṁvare
pramathya caidya pramukhān hi śuṣmiṇaḥ ।
pradyumna sāmba amba suta ādayaḥ aparāḥ
yāḥ ca āhṛtāḥ bhauma vadhe sahasraśaḥ ॥
Pada - Padārtham
yāḥ : those who; vīryaśulkena (vīrya + śulkena) : with valour itself as the bride price; hṛtāḥ : were carried away; svayaṁvare : at the svayaṁvara; pramathya : having defeated; caidyapramukhān (caidya + pramukhān) : Caidya and others; hi : certainly; śuṣmiṇaḥ : the powerful ones; pradyumna : Pradyumna; sāmba : Sāmba; amba : Amba; sutādayaḥ (suta + ādayaḥ) : sons and others; aparāḥ : others; yāḥ ca : and those who; āhṛtāḥ : were brought; bhaumavadhe (bhauma + vadhe) : at the time of the slaying of Bhaumāsura; sahasraśaḥ : by the thousands.
Yathātatha Anuvādam
Those chief queens of Śrī Kṛṣṇa who, at their svayaṁvaras, were carried away with valour itself as the bride price after Śrī Kṛṣṇa defeated powerful kings headed by Caidya, and those who were brought by the thousands at the time of the slaying of Bhaumāsura, queens such as these were the mothers of sons including Pradyumna, Sāmba, and Amba.
Saraḷa Bhāvam
In the previous śloka, the women of Hastināpura glorified the great fortune of Śrī Kṛṣṇa’s wives. Here, they recall how some of them attained that fortune. At svayaṁvaras, Śrī Kṛṣṇa defeated powerful kings such as Śiśupāla and won some of them through His valour. Among them were queens who became the mothers of sons such as Pradyumna, Sāmba, and Amba. When Bhaumāsura was slain, Śrī Kṛṣṇa also accepted the thousands of princesses who had been freed from his captivity. In this way, the women of Hastināpura recall the extraordinary fortune of all those who became the queens of Śrī Kṛṣṇa in different circumstances.
Ślokapāṭham
etāḥ paraṁ strītvamapāstapeśalaṁ
nirastaśaucaṁ bata sādhu kurvate ।
yāsāṁ gṛhātpuṣkaralocanaḥ patiḥ
na jātvapaityāhṛtibhirhṛdi spṛśan ॥
॥ 01.10.30 ॥
Śravaṇam
Padavicchedam
etāḥ param strītvam apāsta peśalam
nirasta śaucam bata sādhu kurvate ।
yāsām gṛhāt puṣkara locanaḥ patiḥ
na jātu apaiti āhṛtibhiḥ hṛdi spṛśan ॥
Pada - Padārtham
etāḥ : these women; param : exceedingly; strītvam : womanhood; apāstapeśalam (apāsta + peśalam) : with its delicateness removed; nirastaśaucam (nirasta + śaucam) : with its purity removed; bata : ah; sādhu : excellent; kurvate : make; yāsām : whose; gṛhāt : from the home; puṣkaralocanaḥ (puṣkara + locanaḥ) : the lotus-eyed one; patiḥ : husband; jātu : at any time; na apaiti : does not go away; āhṛtibhiḥ : through thoughts; hṛdi : in the heart; spṛśan : touching.
Yathātatha Anuvādam
Ah! These women make womanhood, with its delicateness removed and its purity removed, exceedingly excellent, for their lotus-eyed husband, Śrī Kṛṣṇa, never goes away from their homes and, through their thoughts, continues touching their hearts.
Saraḷa Bhāvam
The women of Hastināpura further glorify the fortune of Śrī Kṛṣṇa’s queens. Having transcended certain limitations naturally associated with womanhood and having become recipients of Śrī Kṛṣṇa’s anugraha, these queens have brought the highest honour to their very womanhood. The lotus-eyed Śrī Kṛṣṇa, as their husband, never remains away from their homes, but stays intimately with them and continues to touch their hearts. This divine relationship they have attained with Śrī Kṛṣṇa has bestowed extraordinary glory upon their lives.
Ślokapāṭham
evaṁvidhā vadantīnāṁ sa giraḥ purayoṣitām
nirīkṣaṇenābhinandan sasmitena yayau hariḥ ॥
॥ 01.10.31 ॥
Śravaṇam
Padavicchedam
evam vidhāḥ vadantīnām saḥ giraḥ pura yoṣitām
nirīkṣaṇena abhinandan sa smitena yayau hariḥ ॥
Pada - Padārtham
evam vidhāḥ : of this kind; vadantīnām : of those who were speaking; saḥ : He; giraḥ : words; purayoṣitām (pura + yoṣitām) : of the women of the city; nirīkṣaṇena : with a glance; abhinandan : acknowledging; sasmitena (sa + smitena) : with a smile; yayau : went; hariḥ : Hari.
Yathātatha Anuvādam
Śrī Hari, acknowledging with a smiling glance the words of the women of the city who were speaking in this way, went on, continuing His journey from Hastināpura.
Saraḷa Bhāvam
The women of Hastināpura had thus been glorifying among themselves Śrī Kṛṣṇa’s supreme svarūpa, the glory of His avatāras, the fortune of the residents of Dvārakā, and the divine presence enjoyed by His queens. Śrī Kṛṣṇa received their words filled with loving bhakti, acknowledging them with a smiling glance. While accepting their devotional sentiments, He continued His journey. In this way, the women of Hastināpura conclude their glorification of Śrī Kṛṣṇa, and the narrative now proceeds towards His journey to Dvārakā.
Ślokapāṭham
ajātaśatruḥ pṛtanāṁ gopīthāya madhudviṣaḥ ।
parebhyaḥ śaṅkitaḥ snehātprāyuṅkta caturaṅgiṇīm ॥
॥ 01.10.32 ॥
Śravaṇam
Padavicchedam
ajāta śatruḥ pṛtanām gopīthāya madhu dviṣaḥ ।
parebhyaḥ śaṅkitaḥ snehāt prāyuṅkta caturaṅgiṇīm ॥
Pada - Padārtham
ajātaśatruḥ (ajāta + śatruḥ) : one for whom no enemies were born; pṛtanām : the army; gopīthāya : for protection; madhudviṣaḥ (madhu + dviṣaḥ) : of Śrī Kṛṣṇa, the enemy of the demon Madhu; parebhyaḥ : from enemies; śaṅkitaḥ : apprehensive; snehāt : out of affection; prāyuṅkta : appointed; caturaṅgiṇīm : the fourfold army.
Yathātatha Anuvādam
The one for whom no enemies were born, Dharmarāja, out of affection, apprehending danger from enemies, appointed the fourfold army for the protection of Śrī Kṛṣṇa, the enemy of the demon Madhu.
Saraḷa Bhāvam
As Śrī Kṛṣṇa continued His journey from Hastināpura, Yudhiṣṭhira, out of his affection and concern for His welfare, sent a fourfold army along with Him for protection. Apprehensive that some danger might arise from enemies along the way, he arranged an army consisting of chariots, elephants, horses, and infantry. Yudhiṣṭhira’s desire to provide protection even to Śrī Kṛṣṇa, who Himself protects all, reveals the depth of his affectionate bond with Him. In this way, even after the farewell at Hastināpura, the love of the Pāṇḍavas continued to accompany Śrī Kṛṣṇa on His journey.
Ślokapāṭham
atha dūrāgatān śauriḥ kauravān virahāturān ।
sannivartya dṛḍhaṁ snigdhān prāyātsvanagarīṁ priyaiḥ ॥
॥ 01.10.33 ॥
Śravaṇam
Padavicchedam
atha dūra āgatān śauriḥ kauravān viraha āturān ।
sannivartya dṛḍham snigdhān prāyāt sva nagarīm priyaiḥ ॥
Pada - Padārtham
atha : thereafter; dūrāgatān (dūra + āgatān) : those who had come a long distance; śauriḥ : the descendant of Śūra; kauravān : the members of the Kuru dynasty; virahāturān (viraha + āturān) : those distressed by separation; sannivartya : having made them turn back; dṛḍham : deeply; snigdhān : those who were affectionate; prāyāt : proceeded; svanagarīm (sva + nagarīm) : to His own city; priyaiḥ : with His dear companions.
Yathātatha Anuvādam
Thereafter, the descendant of Śūra, Śrī Kṛṣṇa, having made the members of the Kuru dynasty, who had accompanied Him for a long distance and were distressed by separation and deeply affectionate, turn back, proceeded with His dear companions towards His own city.
Saraḷa Bhāvam
The Pāṇḍavas and other members of the Kuru dynasty, who had deep affection for Śrī Kṛṣṇa, were unable to part from Him and accompanied Him for some distance. Their deep love and inability to bear separation from Śrī Kṛṣṇa were clearly expressed in their following Him so far. Eventually, Śrī Kṛṣṇa Himself lovingly sent them back to Hastināpura and continued His journey towards Dvārakā with His companions. In this way, the heartfelt farewell of the residents of Hastināpura comes to an end, and Śrī Kṛṣṇa’s journey to Dvārakā now becomes the main course of the narrative.
Ślokapāṭham
kurujāṅgalapāñcālān śūrasenān sayāmunān ।
brahmāvartaṁ kurukṣetram matsyān sārasvatānatha ॥
॥ 01.10.34 ॥
Śravaṇam
Padavicchedam
kurujāṅgala pāñcālān śūrasenān sa yāmunān ।
brahmāvartam kurukṣetram matsyān sārasvatān atha ॥
Pada - Padārtham
kurujāṅgalapāñcālān (kurujāṅgala + pāñcālān) : the regions of Kurujāṅgala and Pāñcāla; śūrasenān : the region of Śūrasena; sayāmunān (sa + yāmunān) : together with the regions along the Yamunā; brahmāvartam : the region of Brahmāvarta; kurukṣetram : Kurukṣetra; matsyān : the region of Matsya; sārasvatān : the regions along the Sarasvatī; atha : thereafter.
Yathātatha Anuvādam
The regions of Kurujāṅgala and Pāñcāla, the region of Śūrasena together with the regions along the Yamunā, the region of Brahmāvarta, Kurukṣetra, the region of Matsya, the regions along the Sarasvatī, thereafter…
Saraḷa Bhāvam
After sending the residents of Hastināpura back, Śrī Kṛṣṇa continued His journey towards Dvārakā with His dear companions. During this journey, He travelled through Kurujāṅgala, Pāñcāla, the region of Śūrasena together with the regions along the Yamunā, Brahmāvarta, Kurukṣetra, Matsya, and the regions along the Sarasvatī. The mention of these regions presents before us the geographical route of Śrī Kṛṣṇa’s journey. In this way, the narrative moves from the emotional farewell at Hastināpura to directly following Śrī Kṛṣṇa’s journey towards Dvārakā.
Ślokapāṭham
marudhanvamatikramya sauvīrābhīrayoḥ parān ।
ānartān bhārgavopāgāt śrāntavāho manāgvibhuḥ ॥
॥ 01.10.35 ॥
Śravaṇam
Padavicchedam
maru dhanvam atikramya sauvīra ābhīrayoḥ parān ।
ānartān bhārgava upāgāt śrānta vāhaḥ manāk vibhuḥ ॥
Pada - Padārtham
marudhanvam atikramya (maru + dhanvam + atikramya) : having crossed the desert region; sauvīrābhīrayoḥ parān (sauvīra + ābhīrayoḥ + parān) : beyond the regions of Sauvīra and Ābhīra; ānartān : to the region of Ānarta; bhārgava : O descendant of Bhṛgu; upāgāt : reached; śrāntavāhaḥ (śrānta + vāhaḥ) : with His chariot horses fatigued; manāk : somewhat; vibhuḥ : the all-capable one.
Yathātatha Anuvādam
O descendant of Bhṛgu, O Śaunaka! The all-capable Śrī Kṛṣṇa, having crossed the desert region and travelled beyond the regions of Sauvīra and Ābhīra, reached the region of Ānarta, the region of Dvārakā, with His chariot horses somewhat fatigued.
Saraḷa Bhāvam
Śrī Kṛṣṇa’s journey to Dvārakā proceeds further. He crossed the desert region, travelled beyond the regions of Sauvīra and Ābhīra, and finally reached Ānarta, the region in which Dvārakā is situated. Because of the long journey, Śrī Kṛṣṇa’s chariot horses had also become somewhat fatigued. The all-capable Śrī Kṛṣṇa, in His human līlā, travels through various regions with His companions and vehicles like an ordinary traveller, drawing ever closer to Dvārakā.
Ślokapāṭham
tatra tatra ha tatratyaiḥ hariḥ pratyudyatārhaṇaḥ ।
sāyaṁ bheje diśaṁ paścāt gaviṣṭho gāṁ gatastadā ॥
॥ 01.10.36 ॥
Śravaṇam
Padavicchedam
tatra tatra ha tatratyaiḥ hariḥ pratyudyata arhaṇaḥ ।
sāyam bheje diśam paścāt gaviṣṭhaḥ gām gataḥ tadā ॥
Pada - Padārtham
tatra tatra : here and there; ha : certainly; tatratyaiḥ : by the people of those places; hariḥ : Hari; pratyudyatārhaṇaḥ (pratyudyata + arhaṇaḥ) : having received honours offered by those who came forward to welcome Him; sāyam : in the evening; bheje : reached; diśam paścāt : the western direction; gaviṣṭhaḥ : the sun; gām gataḥ : having set; tadā : then.
Yathātatha Anuvādam
Hari, Śrī Kṛṣṇa, having received, here and there along the journey, the honours offered by the people of those places who came forward to welcome Him, reached there in the evening, when the sun had set in the western direction.
Saraḷa Bhāvam
As Śrī Kṛṣṇa travelled towards Dvārakā, the people of the various regions came forward to welcome Him respectfully and offered Him honours. Śrī Kṛṣṇa accepted their loving hospitality and continued His journey. By evening, when the sun had set in the western direction, He reached the place He was to reach on His journey. In this way, the Tenth Chapter concludes with the farewell that began at Hastināpura and the description of Śrī Kṛṣṇa’s journey, preparing the narrative for His entry into Dvārakā in the next chapter.
Chapter conclusion Ślokapāṭham
iti śrīmadbhāgavate mahāpurāṇe pāramahaṁsyāṁ saṁhitāyām ।
prathamaskandhe daśamo’dhyāyaḥ ॥
Śravaṇam
Padavicchedam
iti śrīmat bhāgavate mahā purāṇe pāramahaṁsyām saṁhitāyām ।
prathama skandhe daśamaḥ adhyāyaḥ ॥
Pada - Padārtham
iti : thus; śrīmat bhāgavate : in ŚrīmadBhāgavatam; mahā purāṇe : in the Mahāpurāṇa; pāramahaṁsyām saṁhitāyām : in the divine saṁhitā taught to the paramahaṁsas; prathama skandhe : in the First Skandha; daśamaḥ adhyāyaḥ : the Tenth Chapter.
Yathātatha Anuvādam
Thus, the Tenth Chapter of the First Skandha of ŚrīmadBhāgavatam Mahāpurāṇa, the divine saṁhitā taught to the paramahaṁsas, is concluded.
Saraḷa Bhāvam
Thus concludes the Tenth Chapter of the First Skandha of ŚrīmadBhāgavatam. While the people live in happiness and prosperity under Dharmarāja’s righteous rule, Śrī Kṛṣṇa departs from Hastināpura for Dvārakā. Unable to bear separation from Him, the Pāṇḍavas, the women of the Kuru dynasty, and other relatives express their deep love in various ways, while the women of Hastināpura glorify Śrī Kṛṣṇa’s supreme svarūpa, the glory of His avatāras, and the fortune of attaining His presence. Thereafter, Śrī Kṛṣṇa sends back the members of the Kuru dynasty who had accompanied Him for some distance and, travelling through various regions, reaches the land of Ānarta. In this way, describing the journey from the sorrowful farewell at Hastināpura towards Dvārakā, the chapter concludes by preparing the narrative for Śrī Kṛṣṇa’s entrance into Dvārakā in the next chapter.
“The presence of Bhagavān brings love to maturity; separation reveals the depth of that love.”
Other Study Paths | Canto 01 | Chapter 10
Parāyaṇam | Bhāvārtham | Sāram | Sārāmśam