ŚrīmadBhāgavatam | Bhāvārtham
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
The Tenth Chapter of the First Canto is a moving chapter centred on Śrī Kṛṣṇa’s departure from Hastināpura. In the previous chapter, Bhīṣma instructs Yudhiṣṭhira in various dharmas and, while devotionally praising the supreme nature of Śrī Kṛṣṇa, attains Paramapada in His direct presence. Thereafter, Yudhiṣṭhira returns to Hastināpura and continues to rule the kingdom in accordance with dharma. While the kingdom is flourishing in peace and prosperity under his rule, Śrī Kṛṣṇa prepares to return to Dvārakā.
Śrī Kṛṣṇa, who had earlier prepared to depart for Dvārakā, remained in Hastināpura for some more time following Kuntī Devī’s prayer, Yudhiṣṭhira’s anguish, and the final events concerning Bhīṣma Pitāmaha. Now, as He prepares to depart again, His separation causes profound sorrow among the Pāṇḍavas, the members of the Kuru dynasty, and the women of Hastināpura. Amid the loving farewell, the Kuru women glorify Śrī Kṛṣṇa and remember His supreme nature, having experienced Him moving among them with the greatest intimacy. Thereafter, Śrī Kṛṣṇa sends back those who had followed Him and continues His journey towards Dvārakā through various regions.
Thus, the chapter begins with the peace and prosperity of the kingdom and proceeds through the moving events of Śrī Kṛṣṇa’s departure, the devotees’ feelings of separation, the glorification of His glory, and His journey towards Dvārakā. The śloka-bhāvārthas that follow gradually reveal how profound the bond with Bhagavān had become in the hearts of those who had constantly experienced His presence, and how they beheld supreme glory in Śrī Kṛṣṇa, who was so intimately close to them.
Bhāvārtham of Ślokas
Śaunaka Maharṣi now asks how Dharmarāja governed the kingdom after the war. Yudhiṣṭhira, who destroyed the aggressors who sought to seize his hereditary kingdom and regained the kingdom together with his younger brothers, is described here as the foremost among those who practise dharma. Through the question of how he conducted himself and what he did after attaining victory in the war and regaining the kingdom, the narrative turns towards Dharmarāja’s rule. The question expresses an interest in knowing how Yudhiṣṭhira, steadfast in dharma, used the royal authority he had attained for the welfare of the people. This śloka introduces the principle that royal authority is not merely for enjoyment, but is a responsibility to govern the people in accordance with dharma.
01.10.01
Answering Śaunaka Maharṣi’s question, Sūta Maharṣi explains that Śrī Kṛṣṇa caused the Kuru dynasty, which had been almost destroyed by the Mahābhārata war, to flourish again and established Yudhiṣṭhira in the kingdom that was rightfully his according to dharma. Just as a forest fire arising within a bamboo grove burns that very bamboo grove, the comparison in the śloka conveys that the hostility which arose within the Kuru dynasty itself ultimately almost destroyed that very dynasty. However, Śrī Kṛṣṇa, Bhagavān who brings forth and sustains the entire creation, protected that same dynasty and caused it to flourish again. Yudhiṣṭhira, who was steadfast in dharma, becoming firmly established in his own kingdom brought joy to Śrī Kṛṣṇa. This śloka clearly reveals that behind the restoration of the Kuru dynasty and the establishment of the kingdom of dharma were Śrī Kṛṣṇa’s protection, grace, and will.
01.10.02
Having heard Bhīṣma’s instruction on dharma and the instruction of Acyuta, Śrī Kṛṣṇa, the confusion and doubts concerning dharma that had arisen in Yudhiṣṭhira’s mind after the war were dispelled, and he gained a clear understanding of his duty as king. Here, knowledge does not remain merely as philosophical understanding, but is shown to have brought Yudhiṣṭhira back to the state of performing his royal dharma. Taking refuge in Ajita, Śrī Kṛṣṇa, and with his younger brothers following Him, Yudhiṣṭhira efficiently ruled, like Indra, the earth extending as far as the oceans. Bhīṣma’s instruction on dharma, Śrī Kṛṣṇa’s guidance, and refuge in Bhagavān together led Dharmarāja from a state of doubt towards steadfastness in duty. This śloka reveals that right knowledge removes doubts concerning dharma and, with refuge in Bhagavān, that knowledge develops into conduct in accordance with dharma.
01.10.03
From this śloka, Sūta Maharṣi begins to describe the prosperity that prevailed in the kingdom under Yudhiṣṭhira’s righteous rule. An ideal state is portrayed in which nature, the earth, and cattle were all favourable to the welfare of the people, with rains falling as much as required, the earth yielding produce sufficient to meet all the needs of the people, and cows giving abundant milk. In particular, the description that the cows, with udders full of milk, yielded so abundantly that they moistened the cow pens movingly conveys the prosperity of that time. While the previous śloka states that Yudhiṣṭhira ruled righteously by taking refuge in Śrī Kṛṣṇa, here the wellbeing that prevailed under that rule is directly described. This śloka reflects comprehensive wellbeing in which human life, nature, and cattle flourish in mutual harmony under righteous governance.
01.10.04
Further expanding upon the prosperity that prevailed under Dharmarāja’s rule, Sūta Maharṣi explains that the rivers, oceans, mountains, trees, creepers, and medicinal plants abundantly provided the resources required by the people in every season. While the previous śloka portrays prosperity through timely rains, fertile earth, and cows yielding abundant milk, here that picture is extended to all the resources of nature. An ideal state is reflected here in which every part of nature properly performs its natural function and provides what is necessary for human life. Prosperity in Yudhiṣṭhira’s kingdom is described not as being limited merely to wealth and grain, but as comprehensive wellbeing extending to water resources, mountain resources, trees and vegetation, and medicinal resources. This śloka beautifully portrays a state in which human life and nature flourish in mutual harmony under righteous governance.
01.10.05
This śloka makes the comprehensive wellbeing that prevailed under Dharmarāja’s rule even clearer. While the previous two ślokas described the prosperity provided through timely rains, the earth, cows, rivers, mountains, trees, and medicinal plants, here the absence of suffering in the lives of the people is specifically mentioned. It is stated that afflictions arising from divine causes, other living beings or external circumstances, and causes related to the body and mind did not trouble living beings under the rule of Yudhiṣṭhira, the Ajātaśatru. Thus, the prosperity of the kingdom is portrayed not as being limited merely to an abundance of food, cattle, or natural resources, but as comprehensive wellbeing in which people lived free from various kinds of afflictions. This śloka reveals how broadly the welfare of the people was regarded as an ideal under righteous governance.
01.10.06
After describing the peace and prosperity that prevailed under Dharmarāja’s rule, the narrative now prepares the background for Śrī Kṛṣṇa’s journey to Dvārakā. This śloka reveals that Śrī Kṛṣṇa remained in Hastināpura for several months to remove from the hearts of His well-wishers the sorrow caused by the Mahābhārata war, and also because He thought that His sister Subhadrā would be happy if He remained there for some more time. Although the war had ended and Dharmarāja had become established in the kingdom, the pain in the hearts of those who had lost their relatives did not immediately disappear. At such a time, Śrī Kṛṣṇa’s presence itself became a source of consolation for them. Bhagavān, who is Īśvara of the entire universe, dwelling with His devotees and relatives to remove their sorrow while also desiring their happiness, movingly reflects His saulabhya and bhakta-vātsalya. With this śloka, Śrī Kṛṣṇa’s stay in Hastināpura approaches its conclusion, and the narrative introduces His departure and the feelings of separation that arise from it.
01.10.07
This śloka describes the scene in which Śrī Kṛṣṇa, having remained in Hastināpura for several months and removed the sorrow of His well-wishers, now prepares to depart for Dvārakā. Before His journey, He bids farewell to His relatives, obtains the permission of the elders, embraces some and offers respects to others in a manner appropriate to their respective relationships, and then ascends the chariot. Although He is Parameśvara, Śrī Kṛṣṇa Himself observes the proprieties to be followed within family relationships and shows respect to the elders, reflecting His saulabhya. At the same time, some embrace Him with love while others respectfully offer their salutations, revealing the intimate relationship that the residents of Hastināpura have with Him. This śloka carries Śrī Kṛṣṇa’s departure forward not merely as the beginning of a journey, but as a moving farewell in which love, respect, and feelings of separation gradually become manifest.
01.10.08
This śloka individually names the relatives and close associates who gathered around Śrī Kṛṣṇa at the time of His departure. Although Subhadrā, Draupadī, Kuntī Devī, Uttarā, Gāndhārī, Dhṛtarāṣṭra, Yuyutsu, Kṛpācārya, and Nakula and Sahadeva had different family relationships and life experiences, their relationship with Śrī Kṛṣṇa unites them all in the same feeling of separation. During many difficult circumstances of the Mahābhārata war, several among them experienced Śrī Kṛṣṇa’s protection, guidance, or presence in different ways. Therefore, His return to Dvārakā feels to them not like the journey of an ordinary relative, but like the departure of the refuge most dear to them. This śloka prepares the background for their profound pain of separation, which is directly expressed in the following śloka.
01.10.09
This śloka reveals that, along with the relatives mentioned in the previous śloka, Bhīma, Dhaumya Maharṣi, Satyavatī, and other women were also unable to bear separation from Śrī Kṛṣṇa. Having experienced Śrī Kṛṣṇa’s protection, guidance, and presence during many difficult circumstances before, during, and after the Mahābhārata war, He was not merely a relative or friend to them, but stood as the supreme refuge of their lives. Therefore, as He departed for Dvārakā, their minds became distressed by the pain of separation. This scene movingly reflects how profound the bond of love established with Bhagavān becomes and how His presence becomes the supreme treasure in the life of a devotee. This śloka also prepares the background for the feeling of Bhagavad-viraha that is expressed more extensively in the following ślokas.
01.10.10
This śloka explains, through the principle of bhakti, why Śrī Kṛṣṇa’s close associates in Hastināpura were unable to bear separation from Him. Satsaṅga frees the jīva from dussaṅga and gives rise to discernment. Even if such a wise person hears Śrī Kṛṣṇa’s enchanting qualities and glories only once, he develops a deep bond of love for Him and does not wish to give up that bond. If merely hearing Bhagavān’s qualities and glories can draw the heart of a devotee towards Him, it is easy to understand how profound the love of the Pāṇḍavas and the members of the Kuru dynasty must have been, having lived directly with Śrī Kṛṣṇa and continuously experienced His presence. Therefore, their pain of separation was not ordinary sorrow arising from kinship; it was Bhagavad-viraha arising from the profound bond of love established with Bhagavān. This śloka teaches that, in the heart of a jīva who has become free from dussaṅga through satsaṅga, hearing the glories of Bhagavān creates an inseparable bond of love with Him.
01.10.11
While the previous śloka states that even a wise person who hears Śrī Kṛṣṇa’s enchanting qualities and glories only once does not wish to leave Him, this śloka reveals how extraordinary was the bond of the Pāṇḍavas, who constantly lived in His association. The Pāṇḍavas fixed their minds upon Śrī Kṛṣṇa and continuously experienced His presence not only through His darśana, touch, and conversation, but also in every circumstance of daily life such as reclining, sitting, and eating. Therefore, Śrī Kṛṣṇa was not for them a divine form who granted them darśana only occasionally, but the supreme refuge who pervaded their entire lives. By asking how those who had experienced such constant presence could bear separation from Him, this śloka movingly expresses the depth of their bond of love. This śloka teaches that Bhagavat-sānnidhya transforms the devotee’s entire daily life into Bhagavad-anubhava and establishes an inseparable bond of love with Bhagavān.
01.10.12
This śloka most movingly portrays the inner state of Śrī Kṛṣṇa’s close associates, who were unable to bear separation from Him. All those bound to Him by a bond of love gazed upon His form without blinking, with their minds also fixed completely upon Him, and followed Him here and there. This scene clearly reveals that their gaze, mind, and love were all centred in the same direction, towards Śrī Kṛṣṇa alone. While the previous śloka states that the entire daily life of the Pāṇḍavas was intertwined with Śrī Kṛṣṇa’s presence, here, even as that presence is moving away, their minds are visibly unable to leave Him. This śloka movingly reveals that in a true relationship with Bhagavān, the devotee’s gaze, mind, and love naturally become fixed upon Bhagavān alone.
01.10.13
This śloka portrays with great sensitivity the love, anxiety, and pain of separation that arose in the hearts of the Kuru women at the time of Śrī Kṛṣṇa’s departure. As Śrī Kṛṣṇa, the son of Devakī, was leaving their home, tears welled up in their eyes. Nevertheless, with the thought that shedding tears at the time of a journey might cause inauspiciousness, they forcibly restrained them. They gave greater importance to their desire that Śrī Kṛṣṇa’s journey should be auspicious than to expressing their own pain of separation. While the previous śloka describes their gaze, mind, and love as being entirely centred upon Śrī Kṛṣṇa, here that same love is seen to have reached the point where they restrain even their emotions for His wellbeing. This śloka movingly reflects the principle that, in a true relationship with Bhagavān, the devotee places Bhagavān’s auspiciousness before his own sorrow.
01.10.14
Although the hearts of the residents of Hastināpura were filled with pain at separation from Śrī Kṛṣṇa, this śloka describes the grand farewell being offered with the desire that His journey should be auspicious. Many instruments such as mṛdaṅgas, conches, bherīs, vīṇās, paṇavas, gomukhas, dhundhuris, ānakas, bells, and dundubhis sounded together, filling Hastināpura with auspicious sounds. While in the previous śloka the Kuru women restrained their tears, desiring that no inauspiciousness should affect Śrī Kṛṣṇa’s journey, here that same auspicious sentiment is outwardly expressed through the grand sounds of auspicious musical instruments. Thus, even while experiencing the pain of separation inwardly, their offering of an auspicious farewell outwardly reveals the distinctive nature of their love. This śloka movingly portrays the devotional sentiment in which true love for Bhagavān transcends personal sorrow and places His auspiciousness foremost.
01.10.15
This śloka portrays another beautiful expression of the Kuru women’s love at the time of Śrī Kṛṣṇa’s departure. With an intense desire to behold Him for a little longer, they ascended the tops of the palaces and, gazing upon Śrī Kṛṣṇa with looks filled with love, modesty, and smiles, showered flowers upon Him. In the previous two ślokas, they expressed their pain of separation by restraining their tears and then through auspicious musical instruments; here, they offer that same love in the form of a floral offering. The love, humility, and joy in their glances together reflect even more clearly their devotional bond with Śrī Kṛṣṇa. This śloka beautifully reflects the eagerness, love, and spirit of kainkarya filled with auspicious sentiment that arise in a devotee for the darśana of Bhagavān.
01.10.16
This śloka describes the loving kainkarya that Arjuna offered to Śrī Kṛṣṇa at the time of His departure. Arjuna, Guḍākeśa, who was dear to Śrī Kṛṣṇa, personally held a white parasol adorned with strings of pearls and having a jewel-studded handle, thereby offering kainkarya to Him. In the Kurukṣetra war, Śrī Kṛṣṇa served as Arjuna’s charioteer and manifested His bhakta-vātsalya; here, in response to that same love, Arjuna expresses his kainkarya-bhāva by offering parasol-kainkarya to his most beloved Śrī Kṛṣṇa. Arjuna’s sakhya with Bhagavān does not remain merely as a sentiment, but naturally expresses itself, according to the occasion, in the form of kainkarya. This śloka beautifully reveals that deep love for Bhagavān naturally expresses itself as kainkarya-bhāva in the devotee.
01.10.17
This śloka further expands upon the kainkaryas being offered by Śrī Kṛṣṇa’s beloved devotees during His journey. While in the previous śloka Arjuna offered parasol-kainkarya to Śrī Kṛṣṇa, here Uddhava and Sātyaki offer kainkarya to Him with two exceedingly wonderful viñjāmaras (ceremonial fans); at the same time, as flowers are showered upon Him, Śrī Kṛṣṇa, the Lord of the Madhu dynasty, shines with extraordinary splendour along the path. Although royal splendour in the form of the parasol, viñjāmaras, and shower of flowers surrounds Śrī Kṛṣṇa, who is Parameśvara, their inner significance is the devotees’ profound love and kainkarya-bhāva towards Him. The offering of kainkarya by such intimate associates as Arjuna, Uddhava, and Sātyaki, each in their own way, reveals that the devotee’s relationship with Bhagavān naturally expresses itself in the form of kainkarya. This śloka portrays a scene in Śrī Kṛṣṇa’s farewell from Hastināpura in which devotional kainkarya and divine splendour are beautifully harmonised.
01.10.18
This śloka explains that, as Śrī Kṛṣṇa journeyed from Hastināpura, the brāhmaṇas along the way offered Him true auspicious blessings. Śrī Kṛṣṇa, who is Parameśvara, beyond the guṇas of prakṛti and the abode of all divine qualities, has no need to receive any new auspiciousness through anyone’s blessings; therefore, when viewed in relation to His supreme nature, those blessings appear not to be appropriate for Him. However, when viewed in relation to His saulabhya, by which He intimately associates with His devotees, performs human līlās, and accepts their loving sentiments, those very blessings become entirely appropriate. Bhagavān’s acceptance of the auspicious blessings lovingly offered by the brāhmaṇas reflects here the value He places upon the sentiments of His devotees. This śloka reveals that Śrī Kṛṣṇa’s paratva and saulabhya are not mutually opposed, but are glories that shine simultaneously in His divine nature.
01.10.19
This śloka reveals that, because the hearts of the women of Hastināpura who were watching Śrī Kṛṣṇa’s departure were fixed completely upon Him, a conversation about Śrī Kṛṣṇa naturally began among them. The words of those whose minds were fixed upon Bhagavān, Uttamaśloka, naturally followed His nature, qualities, glories, and divine līlās; therefore, their conversation became exceedingly delightful to the ears of all who heard it. Until now, their bhakti had been expressed through tears, glances, a shower of flowers, auspicious sentiments, and kainkaryas; now, that same bhakti blossoms into a conversation in which they mutually glorify Bhagavān’s greatness. The nature of bhakti in which, when the mind becomes fixed upon Bhagavān, speech too naturally flows towards His glorification is reflected here. This śloka introduces the moving conversation in the following ślokas in which the women of Hastināpura glorify Śrī Kṛṣṇa’s supreme nature and divine glories.
01.10.20
While in the previous śloka the women of Hastināpura began conversing among themselves about Śrī Kṛṣṇa with their minds fixed upon Him, this śloka reveals the profound Bhagavat-tattva contained in their conversation. They glorify Śrī Kṛṣṇa, who is journeying before them, as the ancient Puruṣa who existed even before creation. During the night of dissolution, when the manifest universe has become dissolved and the guṇas of prakṛti and the powers of creation remain in a dormant state, Īśvara, who is the self of the universe, alone remains in His undifferentiated nature. Their words reveal that this very eternal ParamaPuruṣa is Śrī Kṛṣṇa, who now moves among them as a relative and friend. Until this point in the chapter, His saulabhya and intimacy with His devotees have been primarily seen; here, the paratva of that same Śrī Kṛṣṇa is clearly proclaimed. This śloka profoundly presents the Bhāgavata-tattva that Śrī Kṛṣṇa, whom the devotees lovingly behold as intimately accessible to them, is Himself the eternal ParamaPuruṣa who is the source of the entire creation.
01.10.21
While in the previous śloka the women of Hastināpura glorified Śrī Kṛṣṇa as the ĀdiPuruṣa who remains even when all powers are dormant during dissolution, this śloka explains how creation becomes manifest again through His will. With the resolve to once again provide names and forms to the jīvas who remain in a state in which names and forms are unmanifest, Bhagavān, through His own power, sets prakṛti, which is ready to bring forth creation, into activity. This makes it clear that prakṛti is not independently the cause of creation, but carries out the work of creation subject to Bhagavān’s power and will. That same Parameśvara, who established the śāstras, stands as the fundamental cause for manifesting the world of names and forms for the jīvas. From the state of dissolution in the previous śloka to the beginning of creation in this śloka, it is revealed that Śrī Kṛṣṇa is the supreme foundation of the universe both when it is dissolved and when it becomes manifest again. The conversation of the women of Hastināpura more profoundly proclaims His paratva by recognising that Śrī Kṛṣṇa, who is journeying before them in human form, is Himself Parameśvara who impels prakṛti and manifests the entire creation of names and forms.
01.10.22
In the previous ślokas, the women of Hastināpura glorified Śrī Kṛṣṇa as the ĀdiPuruṣa who existed before creation and as the one through whose will prakṛti is impelled and the world of names and forms becomes manifest. This śloka now reveals the spiritual state in which that same ParamaPuruṣa can be beheld. Even the wise who have conquered their senses and controlled the vital air can behold His lotus feet only with a heart that has blossomed through bhakti and become pure, and not merely through the strength of their own spiritual practice. This makes clear the distinctive place of bhakti in the vision of Bhagavān. At the same time, by stating that Śrī Kṛṣṇa alone is capable of completely purifying the inner being of the jīva, the profound relationship between bhakti, the vision of Bhagavān, and purification of the inner being is revealed. The thought that this very ParamaPuruṣa, whom great yogis can behold with a pure heart, is now moving freely before them also reflects the extraordinary good fortune attained by the women of Hastināpura.
01.10.23
Śrī Kṛṣṇa’s nature as Parameśvara is proclaimed even more clearly in this śloka within the conversation of the women of Hastināpura. Addressing one another as “O sakhī,” they recognise that Śrī Kṛṣṇa, whom they see before them, is Himself the sole Īśvara whose sacred glories are sung in the Vedas and in the secret śāstras by those who teach the profound truths. As the self of the universe, He brings forth the entire creation through His līlā, protects it, and finally dissolves it; yet He incurs no bondage whatsoever through these activities. While the jīvas within creation are bound by their karmas, this śloka reveals that Bhagavān’s acts of creation, sustenance, and dissolution take place solely as His independent līlā. The thought that this very Parameśvara, the controller of the universe, has intimately associated with them as a relative and friend and is now journeying before them reflects both His paratva and saulabhya within the same scene.
01.10.24
While in the previous śloka the women of Hastināpura glorified Śrī Kṛṣṇa as the sole Īśvara who creates, protects, and dissolves the universe, this śloka reveals the purpose for which He assumes various forms and takes avatāra age after age. When kings whose intelligence is covered by ignorance rule along the path of adharma and place the people and the order of dharma in distress, Bhagavān assumes various divine forms age after age for the welfare of the world. In His avatāras, divine qualities such as aiśvarya, truth, conduct in accordance with dharma, compassion, and fame shine forth. This assumption of avatāras is understood not as an ordinary birth occurring under the force of karma, but as a divine līlā freely undertaken by Bhagavān for the welfare of the universe. The women of Hastināpura recognise that Śrī Kṛṣṇa, whom they see before them, is Himself Parameśvara who takes avatāra age after age for the welfare of the world when adharma becomes predominant, thereby revealing with great clarity the avatāra-tattva underlying His intimately accessible human form.
01.10.25
In the previous śloka, the women of Hastināpura glorified Bhagavān as assuming various divine forms age after age for the welfare of the world. Now they praise the extraordinary good fortune attained by the Yadu dynasty and Madhuvana through Śrī Kṛṣṇa’s birth and movement there. Because Śrī Kṛṣṇa, the foremost among men and the consort of Śrī Devī, took avatāra in the Yadu dynasty, that dynasty became most praiseworthy; Madhuvana, where He was born and moved about, attained glory as a most sacred place. Here, greatness is not attributed independently to the dynasty or the place, but is described as the glory they attained through their relationship with Bhagavān. Śrī Kṛṣṇa, the master of the entire universe, taking avatāra in a particular dynasty and moving about in a particular place reveals His saulabhya, while that dynasty and that land becoming glorified through their relationship with Him proclaims His supreme glory. This śloka beautifully reflects the Bhāgavata sentiment that Bhagavat-sambandha itself bestows the highest glory upon a person, a dynasty, and a place.
01.10.26
In the previous śloka, the women of Hastināpura glorified the greatness attained by the Yadu dynasty and Madhuvana through Śrī Kṛṣṇa’s birth and movement there. Now they praise Dvārakā, His permanent abode, and the good fortune of its people. They consider Dvārakā, known as Kuśasthalī, to surpass even the glory of Svargaloka and to bestow sacred renown upon the earth, because its people behold their master, Śrī Kṛṣṇa, every day and receive His gracious, smiling glance. While the residents of Hastināpura are now facing separation from Śrī Kṛṣṇa, the residents of Dvārakā enjoy His constant presence, and this contrast gives their words an even greater sweetness of separation. More than the glory attained by the place where Bhagavān resides, the good fortune of the people who behold Him daily and receive His gracious glance is reflected here as even more extraordinary. This śloka movingly reveals the sentiment that Bhagavat-sānnidhya and His gracious darśana are the highest treasure for a devotee.
01.10.27
In the previous śloka, the women of Hastināpura glorified the good fortune of the residents of Dvārakā, who constantly behold Śrī Kṛṣṇa and receive His gracious, smiling glance. Now they marvel at the still more intimate good fortune attained by His wives. They consider that those who were accepted in marriage by Śrī Kṛṣṇa and attained conjugal intimacy with Him must previously have worshipped Bhagavān in an extraordinary manner through many meritorious acts such as vows, sacred baths, and homas. The statement that His wives repeatedly relish the nectar of the lips of that Śrī Kṛṣṇa, by remembrance of whom the women of Vraja became completely captivated, indicates their extraordinary intimacy with Him. Here, rather than envy, the words of the women of Hastināpura primarily express wonder and admiration for the good fortune of those women who attained such an intimate relationship with Śrī Kṛṣṇa. This śloka movingly reflects how an intimate bond of love with Bhagavān is regarded by devotees as an exceedingly rare and supreme treasure.
01.10.28
In the previous śloka, the women of Hastināpura wondered what great merit the women accepted in marriage by Śrī Kṛṣṇa must have performed. In this śloka, they recall how some among His queens attained that divine relationship. On the occasions of svayaṃvaras, 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. On the other hand, when Bhaumāsura was slain, Śrī Kṛṣṇa also accepted the thousands of princesses who had been freed from his captivity. Although their backgrounds and the circumstances through which their relationship with Śrī Kṛṣṇa was established were different, ultimately all of them attained the most intimate Bhagavat-sambandha as His queens. This śloka recalls not only Śrī Kṛṣṇa’s valour but also the extraordinary good fortune of the queens who attained Him in different ways, and prepares the background for the following śloka, which describes the greatness bestowed by His constant presence in their homes.
01.10.29
Having glorified in the previous two ślokas the extraordinary good fortune attained by Śrī Kṛṣṇa’s queens, the women of Hastināpura describe that good fortune in still more exalted terms in this śloka. They marvel that these queens, having transcended certain limitations naturally associated with womanhood and become recipients of Śrī Kṛṣṇa’s grace, have brought the highest honour to womanhood itself. Śrī Kṛṣṇa, the lotus-eyed one, as their husband, never remains away from their homes, but stays intimately with them and continually touches their hearts. Here, the source of their greatness is the supremely intimate relationship they have attained with Bhagavān. While the women of Hastināpura are now facing separation from Śrī Kṛṣṇa, the thought that His queens constantly enjoy His presence further deepens the sweetness of separation in their words. This śloka movingly presents how the divine relationship they attained with Śrī Kṛṣṇa elevated their lives to such a glorious state.
01.10.30
In the previous ślokas, the women of Hastināpura glorified Śrī Kṛṣṇa as the ĀdiPuruṣa who existed even before creation, the sole Īśvara who creates, protects, and dissolves the universe, and the ParamaPuruṣa who takes avatāra age after age for the welfare of the world. They also praised the extraordinary good fortune attained by the Yadu dynasty, Madhuvana, the residents of Dvārakā, and His queens. This śloka now describes how Śrī Kṛṣṇa, acknowledging their devotional conversation with a sasmita-dṛṣṭi (smiling glance), continues His journey. His receiving with a sasmita-dṛṣṭi the words of those who understood His supreme nature and glorified Him with love movingly reflects the value He places upon the feelings of His devotees and His grace towards them. At the same time, as Śrī Kṛṣṇa continues His journey rather than remaining there, the farewell episode in Hastināpura gradually comes to a close and the narrative enters His journey towards Dvārakā. This śloka provides a beautiful conclusion to the Kuru women’s glorification of Bhagavān and serves as a natural transition to the subsequent journey episode of the chapter.
01.10.31
After Śrī Kṛṣṇa continues His journey, acknowledging the devotional glorification of the women of Hastināpura with a sasmita-dṛṣṭi (smiling glance), this śloka describes the arrangement Yudhiṣṭhira makes for His safety. Although Śrī Kṛṣṇa Himself is the protector of the entire universe, out of his deep love for Him, Yudhiṣṭhira fears that some danger might arise from enemies along the way and sends a caturaṅgasenā (fourfold army), consisting of chariots, elephants, cavalry, and infantry, with Him for His protection. Although, from the standpoint of tattva, Śrī Kṛṣṇa requires no one’s protection, in a devotee’s love that knowledge does not obstruct intimate affection; rather, it expresses itself as natural concern for the well-being of the beloved Śrī Kṛṣṇa. The love of the Pāṇḍavas and the residents of Hastināpura, which until now has been expressed through tears, darśana, showers of flowers, glorification, and kainkarya, is now also seen in arranging protection for His journey. This śloka movingly reveals that even a devotee who knows Bhagavān’s supreme nature naturally expresses kainkarya-bhāva within an intimate relationship of love with Him.
01.10.32
This śloka brings Śrī Kṛṣṇa’s farewell from Hastināpura to a moving conclusion and serves as a clear transition to His journey towards Dvārakā. The Pāṇḍavas and other members of the Kuru dynasty, bound to Śrī Kṛṣṇa by deep love, are unable to bear separation from Him and accompany Him for some distance. Finally, Śrī Kṛṣṇa Himself lovingly sends back those who are distressed by separation and continues towards Dvārakā with His entourage. The love that has thus far been expressed in the chapter through tears, glances, showers of flowers, kainkarya, glorification, and arrangements for His protection is expressed even more movingly here in their inability to turn back and leave Him, causing them to accompany Him for some distance. At the same time, Śrī Kṛṣṇa’s lovingly sending them back while accepting their affection reflects His bhakta-vātsalya. With this śloka, the farewell episode in Hastināpura comes to a close, and the following ślokas begin Śrī Kṛṣṇa’s journey through various regions towards Dvārakā.
01.10.33
In the previous śloka, Śrī Kṛṣṇa lovingly sends back the members of the Kuru dynasty who had accompanied Him for some distance in their distress of separation and continues His journey towards Dvārakā. This śloka sequentially names the various regions through which He travels. By describing His journey through Kurujāṅgala, Pāñcāla, Śūrasena together with the regions along the Yamunā, Brahmāvarta, Kurukṣetra, Matsya, and the regions along the Sarasvatī River, the Bhāgavata narrative does not end with the farewell at Hastināpura but also places before us a portion of His journey towards Dvārakā. The chapter, which until now has primarily described the devotees’ feelings of separation, Śrī Kṛṣṇa’s supreme glory, and their love for Him, now geographically traces His route and gradually carries the narrative towards Dvārakā. This description of the journey forms a natural narrative transition to Śrī Kṛṣṇa’s entrance into Dvārakā in the following chapter.
01.10.34
In the previous śloka, Śrī Kṛṣṇa’s journey through Kurujāṅgala, Pāñcāla, Śūrasena, Brahmāvarta, Kurukṣetra, Matsya, and the regions along the Sarasvatī was described. This śloka carries that journey further. Crossing the desert region and travelling beyond the lands of Sauvīra and Ābhīra, Śrī Kṛṣṇa finally reaches the land of Ānarta, where Dvārakā is situated; the narrative naturally mentions that His chariot horses had also become somewhat fatigued by the long journey. Here, even while referring to Śrī Kṛṣṇa as Vibhu, the all-capable one, the description of the ordinary details of His journey once again reflects His supreme nature and the saulabhya of His human līlā within a single scene. The journey that began with the moving farewell at Hastināpura now draws still closer to Dvārakā with His arrival in the land of Ānarta. Thus, following the principal regions of Śrī Kṛṣṇa’s journey, the chapter gradually prepares the narrative for His entrance into Dvārakā in the following chapter.
01.10.35
Having described in the previous two ślokas Śrī Kṛṣṇa’s journey until His arrival in the land of Ānarta, ŚrīmadBhāgavatam portrays another natural scene from that journey in this śloka. In the various regions through which He travelled, the people there came forward with love and offered Him appropriate honours, while Śrī Kṛṣṇa graciously accepted them and continued His journey. The supreme Īśvara, the master of all worlds, graciously accepting the loving hospitality of His devotees once again reflects His saulabhya. By evening, as the sun set in the western direction, Śrī Kṛṣṇa reached a place along His journey. In this way, the Tenth Chapter concludes by describing the journey from the farewell at Hastināpura towards Dvārakā and forms a natural narrative transition to Śrī Kṛṣṇa’s entrance into Dvārakā in the following chapter.
01.10.36
Chapter Key Insights
When the ślokas of the Tenth Chapter are examined as a whole, several profound devotional themes can be seen interwoven behind the narrative episode of Śrī Kṛṣṇa’s departure from Hastināpura. Dharma blossoming into the welfare of the world, Bhagavān’s presence deepening love, that love expressing itself as kainkarya, separation revealing the depth of that love, and the Kuru women recognising that Śrī Kṛṣṇa, who is so easily accessible to His devotees, is Himself the ParamaPuruṣa stand as the principal inner meanings of this chapter. The underlying principle connecting all these themes is Bhagavat-sambandha. The chapter gradually reveals that it is the relationship with Bhagavān that brings glory to a person, a dynasty, and a place.
The Welfare of the World through Dharmic Governance
Ślokas 01.10.01 - 01.10.06
The prosperity seen under Yudhiṣṭhira’s rule presents dharma not merely as a personal virtue, but as a way of life that influences society as a whole. Having received instruction on dharma from Bhīṣma, Yudhiṣṭhira establishes it in practice through his governance. When a king takes refuge in dharma, its influence is seen not only in his personal life, but also in the welfare of the people, social peace, and the abundance of nature. From this perspective, rājadharma is not a means of enjoying authority; it is the responsibility of safeguarding the welfare of the people entrusted to one’s care.
At the same time, Yudhiṣṭhira’s governance is not portrayed separately from Śrī Kṛṣṇa’s grace. This section indicates that when steadfastness in dharma and taking refuge in Bhagavān come together, governance becomes a means for the welfare of the world. The peace and prosperity seen here are not merely indicators of material abundance; they stand as expressions of the harmony that arises when dharma extends from the individual to governance, and from governance to society. The principal idea of these ślokas is that the dharma heard from Bhīṣma becomes practice in Yudhiṣṭhira’s life, and that practice bears its fruit in the welfare of the people.
Love Blossomed in Presence, Its Depth Revealed in Separation
Ślokas 01.10.07 - 01.10.20
Bhagavān’s presence does not merely give the devotee the joy of darśana; constant association develops an inseparable bond within the heart. The Pāṇḍavas’ relationship with Śrī Kṛṣṇa was not confined to special occasions. Through darśana, touch, conversation, sitting together, sharing meals, and the natural circumstances of daily life, He had become a part of their lives. Thus, His presence was not merely an experience of particular occasions for them, but had become a constant Bhagavat-sambandha that formed the very basis of their lives.
When such presence becomes distant, the resulting separation reveals how deeply that love has become established. Thus, separation here is not a feeling opposed to love; it is a state that reveals the depth of love. Eyes unable to turn away from Śrī Kṛṣṇa, minds following Him, and tears welling up are all visible expressions of the love that had grown in His presence. In particular, although their hearts are filled with the pain of separation, restraining their tears out of concern that Śrī Kṛṣṇa’s journey should not be rendered inauspicious reveals the selflessness within devotional love. Desiring Bhagavān’s auspiciousness before one’s own relief from suffering appears as an even higher expression of love.
This love manifests not only as the pain of separation, but also through forms of kainkarya such as showers of flowers, the parasol, and the cāmaras (ceremonial fans). Thus, the love that grew in Śrī Kṛṣṇa’s presence emerges simultaneously as separation and as the spirit of service at the time of His departure. If presence deepens love, separation reveals how deeply that love has become established within the heart.
Paratva Shining through Saulabhya, and the Blessing of Bhagavat-sambandha
Ślokas 01.10.21 - 01.10.30
In the Kuru women’s glorification, one of the most profound truths of this chapter comes to light. They recognise that Śrī Kṛṣṇa, who moved among them as a relative, friend, and one intimately close to them, is Himself the ĀdiPuruṣa who existed even before creation. The One who causes the universe to become manifest, who is the foundation of creation, sustenance, and dissolution, and who assumes various forms for the welfare of the world when adharma prevails is the very Śrī Kṛṣṇa who moved so accessibly before them. Here, Bhagavān’s paratva and saulabhya do not appear as opposites. That the One who transcends all should become most intimately accessible to His devotees makes His glory shine even more brightly.
This understanding gives an important depth to the devotee’s experience. The intimacy that arises through Bhagavān’s saulabhya should not obscure His supreme nature; at the same time, knowledge of His paratva should not distance the devotee from loving intimacy with Him. In the Kuru women, both come together naturally. They glorify the very Śrī Kṛṣṇa who is dear to them as Jagadīśvara. That the ParamaPuruṣa Himself should associate so intimately with His devotees stands as the culmination of His saulabhya.
From this understanding arises their wonder at the good fortune of those who have attained a relationship with Him. The Yadu dynasty, Madhuvana, the residents of Dvārakā, and Śrī Kṛṣṇa’s queens are not glorious independently; their relationship with Śrī Kṛṣṇa is the source of their good fortune. The dynasty in which He takes avatāra becomes praiseworthy, the land upon which He moves becomes sacred, the people who behold Him every day become fortunate, and a life that receives His intimate presence becomes glorious. In this way, the flow of meaning in these ślokas reveals that Bhagavat-sambandha bestows spiritual value even upon external circumstances.
Love Blossoming as Kainkarya
Ślokas 01.10.31 - 01.10.33
A natural characteristic of a devotee’s love is the desire to do something for Bhagavān. Although Yudhiṣṭhira knows that Śrī Kṛṣṇa is the protector of the entire universe, he thinks that some danger might arise during His journey and sends a caturaṅgasenā (fourfold army) with Him for His protection. From the standpoint of tattva, wishing to protect Bhagavān, who has no need of protection, may appear paradoxical. From the standpoint of bhakti, however, it is a natural expression of love. Love does not look to what it will receive; it seeks what it can do for the Bhagavān whom the devotee loves.
Another distinctive characteristic of kainkarya appears here. The value of service does not depend upon whether Bhagavān needs it; it depends upon the bhāva with which the devotee offers it. Wishing to protect the One who protects all, accompanying for some distance the One who can independently go anywhere, and continuing to follow Him because they cannot bear to leave Him are all different expressions of the same love. Bhagavān, too, does not reject that love, but accepts it and eventually sends them back lovingly. This section reveals that when the devotee’s love moves towards Bhagavān as kainkarya, Bhagavān’s bhakta-vātsalya lovingly receives and honours that kainkarya.
Bhagavat-sambandha Continuing throughout the Journey
Ślokas 01.10.34 - 01.10.36
After Śrī Kṛṣṇa proceeds beyond Hastināpura, Bhagavat-sambandha continues around Him throughout His journey. Leaving one place does not bring Bhagavān’s relationship there to an end; the people along His route welcome Him and offer their honour and affection. While His departure causes separation in one place, His arrival brings the joy of darśana in another. In this way, Bhagavān’s journey connects the separation experienced in one region with His presence in another.
These final ślokas reconnect the principal theme of the chapter with the narrative flow. Although Śrī Kṛṣṇa’s presence has temporarily become distant from the people of Hastināpura, the love that arose in them does not disappear; at the same time, the people along His route receive the good fortune of beholding and honouring Him. Finally, as He reaches the land of Ānarta, the narrative gradually turns from the separation experienced by one community of devotees towards the approaching joy of reunion awaited by another. Thus, at the conclusion of this chapter, Bhagavat-sambandha is reflected as a living relationship that is not confined to one place or one occasion, but continues through Bhagavān’s presence, remembrance, service, and the longing for His darśana.
When the meaning of this chapter is considered as a whole, dharma, Bhagavān’s presence, love, kainkarya, separation, and Bhagavat-sambandha can be seen naturally interconnected. While dharma bears fruit as the welfare of the world, Bhagavān’s presence nurtures love; that love expresses itself as kainkarya and reveals its depth in separation. At the same time, the Kuru women’s glorification reveals that Śrī Kṛṣṇa, who associates with His devotees in the greatest intimacy, is Himself the ParamaPuruṣa who is the source of creation, thereby presenting His paratva and saulabhya as harmoniously united in the same divine form.
At the centre of all these themes stands Bhagavat-sambandha. The relationship established with Śrī Kṛṣṇa blossoms as love in His presence, expresses itself as kainkarya, and remains as even deeper remembrance in separation; that same Bhagavat-sambandha brings glory to individuals, dynasties, and places. Thus, the understanding that Bhagavat-sambandha is the supreme good fortune that a jīva can attain flows like an underlying thread throughout the Tenth Chapter.
Chapter conclusion
When the Tenth Chapter is viewed as a whole, it movingly reflects how deeply Bhagavān’s presence nurtures love in the heart of a devotee and how that love expresses itself at the time of separation. The Pāṇḍavas and the members of the Kuru dynasty, who had constantly experienced Śrī Kṛṣṇa’s presence, are unable to bear separation from Him; in their hearts, which cannot bring themselves to leave Him, the love that blossomed in His presence expresses itself even more deeply in separation.
At the same time, the Kuru women’s glorification reveals the true nature of Śrī Kṛṣṇa, towards whom this love is directed. The very One who moved among them with the greatest intimacy as a relative and friend is the ĀdiPuruṣa, the source of creation, Jagadīśvara, and the ParamaPuruṣa who takes avatāra age after age for the welfare of the world. That such a Parameśvara becomes so intimately accessible to His devotees and accepts their love and kainkarya movingly reflects how His paratva, saulabhya, and bhakta-vātsalya are inseparable divine qualities.
Finally, when Śrī Kṛṣṇa lovingly sends back the members of the Kuru dynasty who had followed Him, the farewell episode in Hastināpura comes to an end; thereafter, He travels through various regions and reaches the land of Ānarta. On the one hand, His departure leaves separation in the hearts of the people of Hastināpura; on the other, as He draws closer to Dvārakā, the joy of reunion approaches for the devotees there. Thus, the Tenth Chapter, ending in the mood of separation, forms a natural narrative transition to the longing of the residents of Dvārakā for His darśana, their welcome, and their joy of reunion with their beloved Bhagavān, which unfold in the following chapter.
“Love that blossoms in Bhagavat-sānnidhya reveals its depth in viraha and attains supreme fulfilment in Bhagavat-sambandha.”
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