ŚrīmadBhāgavatam | Bhāvārtham
Canto 01 | Chapter 11
Śrī Kṛṣṇa’s Arrival in Dvārakā
(As Śrī Kṛṣṇa reaches Dvārakā and announces His arrival with the sound of His conch, the residents of Dvārakā, who have been awaiting Him in separation, joyfully welcome Him. Receiving the loving affection of His relatives, mothers and wives, He conducts Himself like a human being, yet the chapter reveals Him as Parameśvara, transcendental to the qualities of material nature.)
Chapter introduction
The Eleventh Chapter of the First Canto is a joyful chapter centred on Śrī Kṛṣṇa’s arrival in Dvārakā. In the previous chapter, as Śrī Kṛṣṇa departed from Hastināpura, the Pāṇḍavas, the members of the Kuru dynasty, and the women of Hastināpura experienced deep sorrow at His separation. As the Kuru women glorified His supreme greatness, Śrī Kṛṣṇa sent back those who had followed Him and, travelling through various regions, finally approached Dvārakā, His capital.
Upon reaching Dvārakā, Śrī Kṛṣṇa sounded His Pāñcajanya to announce His arrival, and the residents of Dvārakā, who had been eagerly awaiting His darśana, welcomed Him with supreme joy. The residents came to see Him with auspicious articles and offerings, while the city of Dvārakā was magnificently decorated for His entrance. Accepting the loving welcome of the people, Śrī Kṛṣṇa entered the city and met His relatives, elders, and family members, honouring each according to their respective relationship with Him. Thereafter, as He entered His palaces, His queens, who had long awaited Him during His absence, beheld Him and experienced supreme joy.
Thus, continuing from the previous chapter, which concluded in the mood of separation, this chapter movingly unfolds the joy brought by Śrī Kṛṣṇa’s return, the deep love of the residents of Dvārakā for Him, and His intimate relationship with them. Although Śrī Kṛṣṇa is the Supreme Being of the universe, He moves among the residents of Dvārakā as one of their own and reciprocates with the love of each person according to their respective relationship with Him. His accessibility, affection for His devotees, and supreme greatness are gradually revealed in the Bhāvārthas of the ślokas that follow.
Bhāvārtham of Ślokas
At the end of the previous chapter, Śrī Kṛṣṇa’s journey through various regions brought Him to the land of Ānarta. With this śloka, that journey culminates in His return to His own land. To dispel the sorrow of separation that had arisen in the hearts of the people of Ānarta because their beloved Bhagavān had been away for a long time, Śrī Kṛṣṇa sounds His glorious Pāñcajanya conch. The sound of the conch serves not merely as a signal announcing His arrival, but as an auspicious sound awakening within the people the joy that their beloved Bhagavān has returned. This scene movingly conveys that while separation from Bhagavān brings sorrow to the hearts of devotees, His return and presence soothe that sorrow and bring joy. With this śloka, the narrative naturally turns from the description of Śrī Kṛṣṇa’s journey toward the loving sentiments of the residents of Dvārakā who await His arrival.
01.11.01
This śloka unfolds Śrī Kṛṣṇa’s sounding of the conch, He who performs extraordinary deeds, as a scene of incomparable visual beauty. The naturally white conch takes on a reddish radiance from the touch of His red lips and shines even more beautifully between His lotuslike hands. By comparing this sight to a royal swan amidst a cluster of lotuses, the divine beauty created by Śrī Kṛṣṇa’s lips, His lotuslike hands, and the white conch is brought out even more movingly. While the previous śloka primarily presented the sound of the conch as dispelling the sorrow of the residents of Dvārakā, here the beauty that the same conch acquires through Śrī Kṛṣṇa’s touch comes to the forefront. The conch acquiring a new radiance within its natural whiteness through the touch of His lips evokes the sense that Bhagavān’s presence makes whatever comes into relation with Him even more resplendent. Thus, the same conch that brought solace to the people also becomes a means of revealing the beauty of Śrī Kṛṣṇa’s divinely auspicious form.
01.11.02
Śrī Kṛṣṇa sounding the Pāñcajanya immediately upon reaching Dvārakā appears not merely as an act announcing His arrival, but as a loving signal offering solace to His people who had been suffering in separation. The sound of the conch soothes the sorrow in their hearts and awakens within them the joy that Śrī Kṛṣṇa has returned. As soon as they hear that sound, all the people set out to meet Him with an intense eagerness to behold Him, directly expressing their loving bond with Śrī Kṛṣṇa. The hearts of those who had awaited His return during the separation overflow with eagerness for His darśana the very moment they learn that His presence is near. Thus, on the one hand, Śrī Kṛṣṇa’s conch sound signifies His loving care in dispelling the sorrow of His people, while on the other, the people rushing toward Him in response reveals their deep love for Him. This śloka marks the beginning of a moving reunion in which Bhagavān’s presence and the devotees’ longing for His darśana come together.
01.11.03
The residents of Dvārakā, who have come forward with eagerness to behold Śrī Kṛṣṇa, express their loving reverence by offering Him gifts. Since Bhagavān is self satisfied and completely fulfilled in Himself, He does not depend upon the objects offered by His devotees, nor is there anything new for Him to gain from them. Therefore, by comparing their offerings to the offering of a lamp to the sun, the relationship between Bhagavān’s completeness and the devotees’ spirit of offering becomes clear. Just as the sun has no need of a lamp, yet the offering expresses the reverence of the one who offers it, the value of a devotee’s offering lies not in Bhagavān’s need for it, but in the devotee’s bhakti. What the devotee offers is not meant to fulfil any lack in Bhagavān, but to express his relationship with Him through loving kainkaryam. Thus, although this kainkaryam adds nothing to Bhagavān’s completeness, it brings true benefit to the devotee who takes refuge in Him and serves Him.
01.11.04
The inner joy of the residents of Dvārakā upon seeing Śrī Kṛṣṇa is visibly expressed in this śloka through their faces and speech. Their faces blossoming with love and their voices becoming choked with joy reveal how greatly His return delighted them. In particular, comparing them to little children and describing Śrī Kṛṣṇa as their father, the well wisher of all, and their protector reveals the intimacy of their relationship with Him. Just as little children naturally find love, trust, and refuge in their father, the residents of Dvārakā likewise experience love, friendship, and protection in Śrī Kṛṣṇa. The security, pure joy, and natural intimacy that children experience in the presence of their father further clarify the feeling behind their emotion filled words. Thus, this śloka reflects that the relationship of devotees with Bhagavān blossoms not merely as worship filled with reverence, but also as an intimate relationship filled with heartfelt love, trust, dependence, and a sense of refuge.
01.11.05
The residents of Dvārakā remember the glory of Śrī Kṛṣṇa’s lotus feet and accept them as their supreme refuge. By declaring that they always bow to those lotus feet, which are worshipped even by exalted deities such as Brahmā, the sons of Brahmā, and Indra, they express their deep sense of taking refuge in Śrī Kṛṣṇa. For those who seek true well being in this world, the lotus feet of Bhagavān are the supreme refuge, where even all powerful time cannot exert its influence. This understanding further reveals the immeasurable glory of taking refuge at His lotus feet. Thus, the love of the residents of Dvārakā is not limited merely to the joy that their beloved Bhagavān has returned, but blossoms into complete reliance upon Bhagavān, seeing in Him alone their protection, well being, and supreme refuge. That the very people who love Śrī Kṛṣṇa with such intimacy also recognise His supremacy and regard His lotus feet as a refuge beyond even the dominion of time reflects here a devotional relationship in which accessibility and supremacy are naturally harmonised.
01.11.06
The residents of Dvārakā declare that Śrī Kṛṣṇa, the Supreme Being who creates and sustains the entire universe, is their mother, father, well wisher, master, true spiritual teacher, and supreme worshipable deity. Thus, their relationship with Him is not confined to a single form, but appears as a complete relationship with Bhagavān that encompasses within itself all the relationships of life. Their desire that He remain with them for their well being shows that they regard Śrī Kṛṣṇa’s presence itself as the basis of their welfare. Likewise, by saying that they have become blessed only by following Him, they recognise that the independent cause of their good fortune does not lie within themselves, but that it has been attained through following Bhagavān. Their sentiment of seeing in Śrī Kṛṣṇa alone the affection of parents, the intimacy of a well wisher, the protection of a master, the guidance of a guru, and the supreme refuge of their worshipable deity is clearly expressed here. This śloka movingly reflects the sense of exclusive refuge in which Bhagavān alone is the complete foundation of all relationships, the guide, and the supreme deity for the devotee.
01.11.07
The residents of Dvārakā consider themselves truly blessed with a protector because they are able to directly behold the divine form of Śrī Kṛṣṇa, which is difficult even for the devas to behold. Their beholding His face adorned with a loving smile and affectionate glances shows that their experience is not merely the sight of Bhagavān’s form, but an intimate presence in which they receive His loving glances. That His darśana, which is difficult even for the devas to attain, is available so intimately to the residents of Dvārakā further reveals their extraordinary relationship with Bhagavān. Directly beholding all the splendour of Śrī Kṛṣṇa’s form and experiencing His loving smile and gentle glances, they regard this as the extraordinary good fortune bestowed upon them. This śloka movingly reveals the deep relationship with Bhagavān in which the residents of Dvārakā experience Śrī Kṛṣṇa’s direct presence and loving darśana as their supreme good fortune.
01.11.08
When Śrī Kṛṣṇa goes away from Dvārakā to visit those belonging to the land of the Kurus, those belonging to the land of Madhu, or other well wishers, even a single moment of His absence seems as long as millions of years to the residents of Dvārakā. By comparing their separation to the condition of the eyes when the sun is absent, they express how unbearable the absence of Śrī Kṛṣṇa’s darśana is for them. Even a short period spent without His presence seems exceedingly long to them, revealing the depth of their love for Śrī Kṛṣṇa. Their lives are so deeply bound to His presence that they regard the darśana of Śrī Kṛṣṇa as being as essential to their eyes as the sun. Thus, rather than the ordinary measure of time, what is primarily expressed here is how devotees experience time in separation. This śloka movingly reflects the residents of Dvārakā’s profound devotion in separation from Bhagavān, in which even a single moment is experienced as an immeasurable span of time.
01.11.09
The residents of Dvārakā ask how they could live without seeing Śrī Kṛṣṇa’s enchanting face if He were to remain away from them for a long time. His gracious glance dispels all their suffering, while His face, adorned with a beautiful smile, captivates their minds. Thus, for them, the darśana of Śrī Kṛṣṇa is not merely the sight of His form, but a loving presence that removes the pain in their hearts and brings them joy. Their question as to whether it is possible to live without seeing His face expresses their deep longing for His darśana. Through these words, it becomes clear how important Śrī Kṛṣṇa’s gracious glance, beautiful smile, and enchanting face are in their lives. Thus, the profound devotion in separation of the residents of Dvārakā, who regard the darśana of Śrī Kṛṣṇa as the most cherished support of their lives, is movingly expressed in this śloka.
01.11.10
Śrī Kṛṣṇa, who is affectionate toward His devotees, listens to the loving words spoken by the residents of Dvārakā and enters the city while bestowing His gracious glance upon them. As the people express the feelings of their hearts through their words, Śrī Kṛṣṇa responds to them with His merciful glance, movingly revealing the intimate bond of love between Bhagavān and His devotees. In particular, describing Him as affectionate toward His devotees clearly brings to the forefront His loving nature of accepting the people’s love and bestowing His grace upon them. By listening to the loving words of His devotees and bestowing His gracious glance upon them, Bhagavān’s nature of personally responding to their love is beautifully expressed here. The three actions of listening to the people’s words, receiving them with His gracious glance, and entering the city directly reveal Śrī Kṛṣṇa’s affection for His devotees in this context. Amid this loving mutual response, as Śrī Kṛṣṇa enters the city of Dvārakā, His gracious response to the people’s words of welcome is movingly portrayed in this śloka.
01.11.11
The city of Dvārakā is securely protected by mighty warriors belonging to the Madhu, Bhoja, Daśārha, Arha, Kukura, Andhaka, and Vṛṣṇi dynasties. Describing their strength as equal to that of Śrī Kṛṣṇa conveys the extraordinary defensive strength of Dvārakā. Just as Bhogavatī, the capital of Nāgaloka, is protected by powerful Nāgas, the comparison of Dvārakā as being protected by the mighty members of the Yādava dynasties more clearly portrays the security of the city and the strength and capability of those who protect it. In the description of the splendour of Dvārakā, the abode of Śrī Kṛṣṇa, it becomes evident here that its system of protection holds a distinctive place. Those guarding the city are described not as ordinary protectors, but as equal to Śrī Kṛṣṇa in strength, particularly bringing their extraordinary power to the forefront. Thus, the powerful protection surrounding Dvārakā stands as another important feature of its splendour. This śloka presents Dvārakā not merely as the city of Śrī Kṛṣṇa, but as a magnificent city securely protected by the mighty members of the Yādava dynasties.
01.11.12
Sacred trees and creepers that flourish splendidly in every season, together with gardens, groves, and pleasure gardens, abundantly adorn Dvārakā, while places filled with lotuses further enhance the beauty of the city. Through this description, it becomes clear that the splendour of Dvārakā is not limited merely to its strong defences or urban construction, but is also expressed through its natural abundance and beauty. Trees and creepers appropriate to the various seasons flourish there, while the gardens, groves, and pleasure gardens spread all around create a delightful atmosphere within the city. The beauty of the places filled with lotuses further completes this natural splendour. In the course of describing Śrī Kṛṣṇa’s entrance into the city, Sūta Maharṣi here places before the reader the prosperous and delightful surroundings of Dvārakā, His abode. Thus, Dvārakā is portrayed as an extraordinary city in which natural abundance, beauty, and splendour flourish in harmony.
01.11.13
This śloka movingly portrays the entire city of Dvārakā filled with festive splendour upon Śrī Kṛṣṇa’s arrival. The festive arches erected at the towers, gateways, and along the roads, together with the various flags and banners spread throughout the city, appear as outward expressions of the enthusiasm of the residents of Dvārakā. These decorations are not merely ordinary festive arrangements, but reflect the people’s joy in celebrating the special occasion of Śrī Kṛṣṇa coming among them. The statement that the flags and banners are spread so extensively that they even block the sunlight entering the city clearly conveys the abundance of the decorations and the magnificence of the celebration. As every place in the city, from its towers to its roads, takes on a festive splendour, the great enthusiasm with which the residents of Dvārakā welcome Śrī Kṛṣṇa becomes evident. Thus, through the festive decorations visible throughout the city, the love, joy, and enthusiasm of the residents of Dvārakā in welcoming Śrī Kṛṣṇa are beautifully reflected in this śloka.
01.11.14
While the previous śloka described the festive beauty of the city of Dvārakā adorned with auspicious arches, flags, and banners, this śloka describes the special arrangements made along the city’s roads to welcome Śrī Kṛṣṇa. The main roads, streets, marketplaces, and intersections were thoroughly cleaned, and fragrant water was sprinkled throughout, preparing the entire city appropriately for His arrival. The scattering of fruits, flowers, akṣatas, and sprouts further adds an auspicious festive spirit to the welcome. The joy of the residents of Dvārakā at Śrī Kṛṣṇa’s arrival does not remain merely an inner sentiment, but finds practical expression as they clean and decorate every important route in the city to welcome Him. This śloka beautifully portrays the loving spirit of welcome expressed by the residents of Dvārakā as they make the path of their beloved Bhagavān’s entrance into the city clean, fragrant, and adorned with auspicious articles.
01.11.15
While the previous śloka described how the main roads, streets, marketplaces, and intersections of Dvārakā were prepared to welcome Śrī Kṛṣṇa, this śloka extends that welcome to the doorway of every home in the city. Adorning every doorway with curd, akṣatas, fruits, sugarcane, pūrṇakumbhas, offerings, incense, and lamps, the residents of Dvārakā auspiciously welcome the arrival of their beloved Bhagavān. Auspicious articles such as akṣatas, fruits, sugarcane, and filled vessels add a distinctive beauty to this welcome and create an auspicious festive atmosphere throughout the city. While the incense creates a fragrant and sacred atmosphere, the lamps spread an auspicious radiance. These arrangements show that the festive splendour of the city has reached the threshold of every home, beautifully revealing how all the residents of Dvārakā joyfully participate in Śrī Kṛṣṇa’s return and express their love through an auspicious welcome.
01.11.16
The noble minded Vasudeva, Akrūra, Ugrasena, and Balarāma, who possesses extraordinary prowess, hear that Śrī Kṛṣṇa, who is most dear to them all, is arriving. In this śloka, Śrī Kṛṣṇa being described as preṣṭha, the most beloved, particularly conveys the intimate bond of love they share with Him. The mention together of a family elder such as Vasudeva, prominent Yādavas such as Akrūra and Ugrasena, and Balarāma, who possesses extraordinary prowess, indicates how delightful the news of Śrī Kṛṣṇa’s return is to those close to Him. Although their respective positions and responsibilities differ, their affection for Śrī Kṛṣṇa unites them all in the same loving sentiment. In particular, the fact that merely hearing the news of His arrival forms the background for the mention of these prominent figures reveals how deeply significant Śrī Kṛṣṇa’s arrival is to their hearts. Thus, the news of His arrival naturally brings forth their deep bond of love for Him.
01.11.17
Pradyumna, Cārudeṣṇa, and Sāmba, the son of Jāmbavatī, overcome with intense joy, leave aside whatever they had been doing until then, such as resting, sitting, and eating. Here, their joy does not remain merely an inner feeling, but is expressed as an emotion so powerful that they immediately set aside even ordinary physical needs and comforts. While resting represents repose, sitting represents remaining seated, and eating represents nourishment of the body, their abandoning all of these in their intense joy shows that, at that moment, their minds are completely absorbed in that joy. Although the activities they had been engaged in are different in nature, the statement that they leave them all aside at once makes the intensity of their joy even clearer. Thus, the profound joy that arises in Pradyumna, Cārudeṣṇa, and Sāmba is movingly expressed in this śloka through the visible act of immediately abandoning all their ordinary activities.
01.11.18
With a foremost elephant leading the way, accompanied by brāhmaṇas bearing auspicious articles, the sounding of conches and trumpets, and the chanting of Vedic mantras, the occasion assumes a distinctive auspicious splendour. The foremost of elephants proceeding in front adds grandeur to the occasion, while the presence of brāhmaṇas with auspicious articles further expresses its auspicious character. With the sounding of conches and trumpets together with the chanting of Vedic mantras, joy, auspiciousness, and reverence come together in a single occasion. All these elements clearly express not merely outward splendour, but also the sense of loving regard that accompanies it. The elephant, auspicious articles, brāhmaṇas, musical instruments, and Vedic chanting each add a distinctive beauty to this auspicious occasion. Thus, this śloka portrays a magnificent scene in which loving regard, auspiciousness, and reverence for Śrī Kṛṣṇa are harmoniously combined.
01.11.19
Śrī Kṛṣṇa’s close associates, delighted by His arrival, went forth in their chariots to meet Him with the joyful excitement arising from their love for Him. Here, the particular mention of both their joy and the excitement born of love shows that intimate affection and reverence are harmoniously combined in their relationship with Śrī Kṛṣṇa. At the same time, prominent courtesans, eager to behold Śrī Kṛṣṇa, also went forth in their vehicles by the hundreds to meet Him. Their personally coming forward in such large numbers to behold Him clearly expresses the enthusiasm that Śrī Kṛṣṇa’s arrival awakened in them. With the mention of chariots and vehicles, the scene of going forth to meet Him takes on a more vivid form, while joy, loving excitement, and eagerness for His darśana provide the inner sentiment of the scene. Thus, this śloka movingly portrays the loving reception expressed upon Śrī Kṛṣṇa’s arrival.
01.11.20
Actors, dancers, Gandharvas, Sūtas, Māgadhas, and reciters of praises, whose cheeks and faces shine with the radiance of their gleaming earrings, participate in this grand welcome. Their radiant adornment and the beauty of their faces make the festive splendour of the occasion even more captivating. With actors, dancers, and Gandharvas gathering together with Sūtas, Māgadhas, and reciters of praises, Śrī Kṛṣṇa’s arrival appears as a grand festive occasion adorned with the arts, music, and praises. Here, rather than merely mentioning their names as a group, the particular description of their appearance adorned with gleaming earrings gives visual form to the joyful enthusiasm of the welcome. Their individual beauty also becomes collectively part of the splendour of that grand reception. Thus, the gathering of those associated with various arts, music, and praise, together with their splendid appearance, movingly reflects the joyful and magnificent reception accorded to Śrī Kṛṣṇa upon His arrival.
01.11.21
Actors, dancers, Gandharvas, Sūtas, Māgadhas, and reciters of praises sing the wonderful histories of Śrī Kṛṣṇa, who is Uttamaśloka, that is, one who is glorified by the finest ślokas. The fact that His wonderful histories themselves form the subject of their singing expresses their reverence for Śrī Kṛṣṇa in the form of glorifying the qualities of Bhagavān. Rather than merely rejoicing upon beholding Him, their joy takes on a more devotional character as they remember and glorify His histories. In singing of Śrī Kṛṣṇa’s wonderful deeds, admiration, reverence, and joy in His greatness are naturally harmonised. Thus, the singing of the wonderful histories of Śrī Kṛṣṇa, who is Uttamaśloka, movingly reveals their loving reverence for Him and their joy in glorifying His greatness.
01.11.22
Śrī Kṛṣṇa approached and honoured all the relatives, residents of the city, and followers who had come to welcome Him, in a manner appropriate to their respective relationship and position. Through various gestures such as bowing humbly, offering respects, embracing, touching the hand, and receiving them with loving glances accompanied by a smile, He interacted with each person in a manner appropriate to them. Rather than treating everyone in the same way, His honouring each person in the manner appropriate to them reflects the different intimate relationships He shares with them. Through these various forms of reception, respect, intimacy, love, and affection are naturally expressed. Śrī Kṛṣṇa, the Supreme Being, interacting so naturally among His relatives, the residents of the city, and His followers reveals His sauśīlya and accessibility. Although He is the Supreme Self, His personally receiving and honouring His own people in a manner appropriate to their respective relationship movingly reveals how intimately close He is to them.
01.11.23
The gracious reception of the all capable Śrī Kṛṣṇa extended even to those regarded as occupying the lowest position in society, those who cooked and ate dog meat. He not only received them graciously, but also granted the boons they desired. Thus, by graciously receiving even those in the lowest position in society and fulfilling their wishes, Śrī Kṛṣṇa conveys that His grace is not confined to any one section of society. At the same time, gurus, brāhmaṇas, those who had come accompanied by their wives, and elders are seen offering blessings to Śrī Kṛṣṇa. With Śrī Kṛṣṇa graciously receiving everyone on the one hand, while accepting the regard of elders and respected persons on the other, an atmosphere of mutual respect and affection surrounds Him. Although He is Bhagavān, His graciously receiving and blessing even those in the lowest position in society without neglecting them movingly reflects His sauśīlya, accessibility, and nature of bestowing grace upon all.
01.11.24
Receiving the blessings of gurus, brāhmaṇas, those who had come accompanied by their wives, and elders, and being glorified by other reciters of praises, Śrī Kṛṣṇa entered the city of Dvārakā. Although He Himself is the Supreme Being, His humbly accepting the blessings of elders reveals how naturally He interacts with them and reflects His sauśīlya. Amid the blessings of the elders on the one hand and the praises of the reciters on the other, Śrī Kṛṣṇa’s entrance into the city proceeds with reverence, love, and joy. His nature of continuing to maintain a natural intimacy with all of them while accepting the honour of those welcoming Him is expressed even more movingly in this context. Thus, receiving the affection and regard of everyone as He enters the city, Śrī Kṛṣṇa reaches the royal road. At that time, the women of the noble families of Dvārakā also enter the scene; with their mention, the welcome along the royal road reaches another moving episode.
01.11.25
The women of the noble families of Dvārakā, who regarded the very darśana of Śrī Kṛṣṇa as a great festival, climbed onto the rooftops to behold Him. Although those living in Dvārakā were able to behold Śrī Kṛṣṇa every day, His darśana never became something ordinary to them. Their state of regarding the very sight of Him as a great festival reveals the extraordinary value they placed upon every darśana. Ordinarily, something seen frequently may become familiar over time, but the residents of Dvārakā, though seeing Śrī Kṛṣṇa daily, continued to experience His darśana as a great festival. Thus, the act of the women climbing onto the rooftops and preparing to behold Him is not merely an eagerness to see someone entering the city, but reveals their deep love in regarding the darśana of their most beloved Śrī Kṛṣṇa as an extraordinary joy. This scene movingly reflects how, even amid daily darśana, the specialness of beholding Him remained undiminished in their hearts.
01.11.26
However much the residents of Dvārakā behold the form of Śrī Kṛṣṇa, Acyuta, the abode of beauty, their eyes are never satisfied. His chest is described as the abode in which Śrīdevī resides, while His face is described as a drinking vessel from which the eyes relish beauty. While His chest, the dwelling place of Śrīdevī, reveals the distinctiveness of the beauty of His form, His face, which is a drinking vessel for the eyes, movingly expresses the desire to behold and continuously relish that beauty. These descriptions convey that the beauty of Śrī Kṛṣṇa’s form is not merely an object of ordinary sight, but is experienced as a sweetness that can never be fully savoured, however much He is beheld. Although the residents of Dvārakā have the opportunity to behold Him every day, that constant presence does not diminish their attraction to the beauty of His form. Their state of desiring to relish that same sweetness ever more with every darśana movingly reflects their boundless attraction to Śrī Kṛṣṇa, their deep love for Him, and their unfulfilled longing for His darśana.
01.11.27
In the course of describing the beauty of Śrī Kṛṣṇa’s form, His arms are described as the refuge of the guardians of the worlds, while His lotus feet are described as the refuge of His devotees. The description of His arms expresses the understanding that even the guardians of the worlds, who possess the authority to govern the realms of the universe, are not independent, but depend upon Śrī Kṛṣṇa’s power and protection. At the same time, His lotus feet stand as the supreme refuge for devotees who have taken refuge in Bhagavān. These two descriptions reflect Śrī Kṛṣṇa’s nature as the refuge from two perspectives. While His arms serve as the basis of protection for the guardians of the worlds, His lotus feet serve as the refuge of His devotees. Thus, from those who govern the worlds to the devotees who have taken refuge in Bhagavān, all depend upon Śrī Kṛṣṇa, and His sovereignty, protective nature, and position as the supreme refuge are movingly expressed.
01.11.28
Śrī Kṛṣṇa, dressed in yellow garments and adorned with a forest garland, shines with extraordinary splendour as He is served with a white parasol and cāmaras, while flowers shower upon the path. The scene formed by the parasol, cāmaras, forest garland, and yellow garments surrounding Him is beautifully described as resembling a cloud accompanied by the sun, moon, rainbow, and lightning. This comparison brings together the beauty of Śrī Kṛṣṇa’s form and the splendour surrounding Him within a single scene. While the yellow garments and forest garland further enhance the beauty of His form, the white parasol and cāmaras reflect the royal services being rendered to Him. The shower of flowers falling along the path adds further beauty to the scene. Thus, the beauty of Śrī Kṛṣṇa’s form, the services being rendered to Him, and the shower of flowers together movingly reveal the extraordinary splendour of His procession through the city.
01.11.29
When Śrī Kṛṣṇa enters the home of His parents, His mothers embrace Him with maternal affection, while He joyfully bows His head and offers respects to His seven mothers, beginning with Devakīdevī. While His mothers lovingly embracing Him expresses their maternal affection, Śrī Kṛṣṇa humbly offering respects to them all movingly reveals His reverence for His mothers. By honouring Devakīdevī and all His other mothers as His own mothers and conducting Himself humbly toward them as a son, Śrī Kṛṣṇa reflects His sauśīlya and accessibility. On the one hand, the affectionate embrace of His mothers, and on the other, Śrī Kṛṣṇa’s humble obeisance, together beautifully express the natural bond of love between mother and son. Although He is the Supreme Being, by conducting Himself as a loving son before His mothers and bowing His head to offer them respects, this scene movingly reveals His nature of interacting with His own people with the greatest intimacy without in any way diminishing His supremacy.
01.11.30
The maternal affection of the mothers as they lovingly take their son Śrī Kṛṣṇa onto their laps is expressed most movingly in this scene. With their loving maternal affection overflowing for their son, milk naturally flows from their breasts, while their hearts are overwhelmed with immense joy and tears of happiness flow from their eyes, wetting Śrī Kṛṣṇa. The maternal love filling their hearts does not remain merely an inner feeling, but naturally flows forth in the form of milk and tears of joy. Because Śrī Kṛṣṇa, the Supreme Being, is their beloved son in their eyes, His supreme greatness does not hinder their maternal affection, but allows them to experience the most intimate loving relationship with Him. Their love, so deep that it cannot be expressed in words, thus naturally manifests through both body and heart, beautifully reflecting in this śloka how the relationship of maternal affection with Bhagavān is experienced as such a living expression of love.
01.11.31
Śrī Kṛṣṇa entered His incomparable residence, which possessed everything that could be desired. There were sixteen thousand palaces for His sixteen thousand wives. His residence, endowed with every comfort, convenience, and luxury, reflects an extraordinary opulence far beyond ordinary domestic splendour. The existence of such an extensive complex of palaces for so many wives reveals the magnificence with which Śrī Kṛṣṇa’s household life was established in Dvārakā. Moreover, the description of His own residence as possessing everything that could be desired and as being incomparable indicates the completeness of its wealth, comfort, and luxury. The abundance of everything desirable without any deficiency within this vast residential arrangement further expresses its extraordinary prosperity. Thus, the abundance of the residence and the vastness of the palace complex together beautifully reveal Śrī Kṛṣṇa’s extraordinary opulence and the splendour of His household life in Dvārakā.
01.11.32
As soon as the wives of Śrī Kṛṣṇa saw from a distance their husband returning home after having been away for some time, a great festival arose within their minds. With eyes and faces marked by modesty, they brought the vows they had been observing to an end and suddenly rose from their seats and resting places. Śrī Kṛṣṇa’s return not merely becoming the occasion for an outward celebration, but creating a great festival within their very minds, reveals the profound joy of their love for Him. Having observed vows while He was away from home, their ending those vows as soon as they beheld Him indicates how deeply their hearts had longed for His presence. Moreover, their suddenly rising from their seats and resting places the moment they saw Him becomes a natural expression of the joy overflowing within their hearts. Their modest eyes and faces, together with that joy, movingly reflect their devotion to their husband, the natural modesty of conjugal love, and their gentleness.
01.11.33
The deep love in the hearts of Śrī Kṛṣṇa’s wives is expressed most delicately in their desire to embrace Him. First, they embraced their husband within their hearts, and then embraced Him with their loving glances. Thereafter, by sending their sons to be embraced by Śrī Kṛṣṇa, they experienced the feeling of having embraced Him themselves. Although they tried to restrain the outward expression of their emotions because of their natural modesty, they were unable to completely suppress the joyful love within their hearts. Overwhelmed by that emotion, tears of joy naturally flowed from both their eyes. Embracing their husband in three ways, through their hearts, their glances, and their sons, reveals their profound conjugal love for Him. While their natural modesty restrained their emotions on the one hand, the joy of beholding Śrī Kṛṣṇa overcame that restraint on the other and flowed forth as tears of joy, movingly reflecting the depth of their love.
01.11.34
Although Śrī Kṛṣṇa is always near His wives and remains most intimately with them even in private, His two feet are experienced by them as ever new at every moment. Their constant intimacy with Him does not diminish their attraction to His feet in the slightest; however much they experience them, they continue to appear ever new to them again and again. The description that even Śrīdevī, who is by nature restless, never leaves Śrī Kṛṣṇa’s feet further reveals the extraordinary attraction of those feet. When even Śrīdevī never leaves them, the question of how His wives, who remain constantly intimate with Śrī Kṛṣṇa, could ever turn away from those feet expresses their deep attachment. Thus, Śrī Kṛṣṇa’s feet being experienced as ever new even amid constant intimacy movingly reveals that intimacy does not diminish the attraction within the love of His wives in the slightest, and that their attachment to His feet remains ever new.
01.11.35
Surrounded by immense akṣauhiṇī armies, the kings who had been born as a burden upon the earth were brought into conflict with one another by Śrī Kṛṣṇa, who directed circumstances so that they killed one another. Just as the wind kindles a fire, He stirred up hostility among them and, while Himself remaining without weapons, accomplished His purpose through their mutual destruction. Here, the understanding is expressed that Śrī Kṛṣṇa’s accomplishment of His purpose is not limited merely to the direct use of weapons. Without personally taking up a weapon, He created hostility among the kings and turned their own power into the cause of their mutual destruction, revealing the distinctive nature of the way He accomplishes His purposes. The kings who displayed their might through immense military strength ultimately came to an end by killing one another through that very mutual hostility. Thus, this śloka movingly expresses how Śrī Kṛṣṇa, without personally using weapons, directed circumstances according to His purpose and became the cause of the end of the royal powers that had become a burden upon the earth.
01.11.36
Śrī Kṛṣṇa is not one who was born like an ordinary living being under the influence of karma, but Bhagavān who freely descended into the human world through His own māyā. Nevertheless, dwelling among His exalted queens, He delighted in conjugal life like an ordinary human being. His humanlike conduct does not alter His true nature in any way; although He appears like an ordinary human being, He remains Bhagavān. To regard Him as an ordinary living being merely on the basis of His outward humanlike conduct is to fail to understand His divine nature. His becoming intimately accessible to human beings without relinquishing His divine nature reveals His accessibility. His living a loving conjugal life with His queens and delighting intimately with them does not contradict His position as the Supreme Being. Although He appears like a human being and moves naturally among human beings, His essential nature is never limited to the level of ordinary living beings. His delighting like an ordinary human being even while remaining the Supreme Being does not diminish His supremacy in any way; supremacy and accessibility both naturally shine forth in Him.
01.11.37
The pure and enchanting smiles and the loving glances filled with modesty of Śrī Kṛṣṇa’s queens possess such attraction that even Cupid could be captivated by them and compelled to cast aside his bow. Yet those queens, the foremost among women, could not agitate Śrī Kṛṣṇa’s senses through their enchanting gestures. There is no deficiency in their beauty, love, or attraction; even their extraordinary charm, capable of conquering Cupid himself, could not exercise control over Śrī Kṛṣṇa. An ordinary living being may come under the influence of the attraction of sense objects, but Śrī Kṛṣṇa, though delighting intimately among His supremely attractive queens, is not controlled by them. Fully accepting their love and naturally delighting with them in the most intimate conjugal pastimes does not make Him subject to the senses; even while experiencing their intimate companionship, He remains independent. Even within the most intimate conjugal life, His divine nature remains undiminished and reveals His independence beyond the attraction of the senses.
01.11.38
Although Śrī Kṛṣṇa, who by His very nature is unattached, appears as a householder engaged in many relationships and numerous activities, He is not bound by them. Ignorant people compare Him with themselves and assume that, just as they become attached through relationships and activities, Śrī Kṛṣṇa too is bound by worldly attachments. An ordinary living being is generally influenced by his actions, relationships, and attachment to the senses; applying that same standard to Bhagavān is the root of this misconception. The problem lies not in Śrī Kṛṣṇa’s humanlike conduct, but in the living being interpreting it through his own limited experience. Although Śrī Kṛṣṇa enters into relationships like a human being, performs numerous activities, and delights in household life, He is neither controlled nor bound by them. Although His outward conduct resembles the life of an ordinary human being, His essential nature is not subject to attachment like that of a living being. Only by understanding His detachment and His independent divine nature, rather than measuring Bhagavān’s pastimes through the limited experience of the living being, can His humanlike conduct be understood as it truly is.
01.11.39
Although Śrī Kṛṣṇa descends amidst material nature and performs many pastimes in human form, He is never bound by the modes of nature. Being in relation with nature and being subject to nature are not the same. The living being is subject to the modes of nature and is influenced by them; Īśvara, however, remains independent and beyond their influence even while present within nature. Just as objects remain within the intellect and the intellect serves as their substratum without being affected by them, Śrī Kṛṣṇa, though performing His pastimes within nature, does not become associated with its modes. His being in relation with nature does not require Him to become subject to its modes. Being the substratum does not necessarily mean being bound by that which rests upon it. The independence by which Śrī Kṛṣṇa remains amidst nature without being controlled by it and remains beyond its modes is inherent to His nature as Īśvara. While the ordinary living being is subject to nature and controlled by its modes, Īśvara remains beyond them and independent. Therefore, Śrī Kṛṣṇa’s humanlike pastimes should be understood not by the standards of an ordinary living being, but by recognising His independent divine nature, which is beyond material nature.
01.11.40
Śrī Kṛṣṇa’s queens, unable to fully understand the true greatness of their husband, saw how favourably He behaved toward them in private and thought that He was under their control and followed their wishes. Because they experienced the most intimate conjugal life with Him, they could not fully comprehend the unlimited nature of Śrī Kṛṣṇa as Īśvara while He interacted with them as their husband. Although it appeared to them that He was under the influence of their love, the intimacy and favour He showed toward them were not contrary to His independent nature as Īśvara. Even while interacting most intimately with His queens in private and conducting Himself in accordance with them, He remains by His very nature Īśvara. His conduct is not the same as that of an ordinary human being who is under the control of his wives. It was because they could not fully know the true greatness of the husband who shared such an intimate relationship with them that they understood Him according to their own perception. Even those who directly experienced His love through the most intimate conjugal relationship could not fully comprehend the unlimited nature of Śrī Kṛṣṇa as Īśvara.
01.11.41
Chapter Key Insights
When the ślokas of the Eleventh Chapter are considered as a whole, several profound devotional sentiments and philosophical truths can be seen interwoven behind the narrative episode of Śrī Kṛṣṇa’s arrival in Dvārakā. Bhagavān’s arrival transforming the pain of separation into the joy of His presence, that joy expressing itself through loving welcome, praise, and kainkaryam, Śrī Kṛṣṇa receiving His own people in a manner appropriate to their respective relationships, His sweetness being experienced as ever new even amid constant intimacy, and the revelation that He who interacts as intimately as a human being is Himself the Supreme Being beyond the modes of material nature stand as the principal inner meanings of this chapter. The underlying principle connecting all these sentiments is the divine harmony that Śrī Kṛṣṇa’s accessibility, through which He becomes most intimately available to His devotees, does not diminish His supremacy in any way.
The Pacification of Separation and the Joy of His Presence in Bhagavān’s Arrival
Ślokas 01.11.01 - 01.11.10
Śrī Kṛṣṇa’s arrival in Dvārakā was not merely the return of their beloved Master for its residents. It was the occasion when the sorrow caused by separation from Him was dispelled and their lives were once again filled with the joy of His presence. As soon as they heard the sound of His Pāñcajanya, the residents of Dvārakā went forward eagerly for His darśana and lovingly offered Him gifts, revealing the place He held in their hearts. The sound of His conch, which strikes fear into fear itself in this world, became an auspicious sound that dispelled the devotees’ sorrow and awakened their eagerness for His darśana.
Although Śrī Kṛṣṇa, being ātmārāma and pūrṇakāma, had nothing to gain from their offerings, the value of the service lovingly offered by the devotees lies in their devotion itself. Even though Bhagavān has no need of anything, the desire to serve Him appears as a natural expression of the devotee’s love. The words of the residents of Dvārakā further reveal the relationship with Bhagavān underlying this love. Śrī Kṛṣṇa is not merely their king or protector. He is their mother, father, well wisher, husband, true spiritual master, and Supreme Deity. In their love, which regards His lotus feet as the shelter of supreme welfare, intimacy and surrender naturally come together.
Thus, while His presence gives them the assurance of having their protector with them, in separation from Him even a single moment seems like millions of years. This very experience of separation reveals how completely their relationship with Bhagavān encompasses their lives. While His gracious glance removes all their afflictions, the darśana of His enchanting face becomes the source of their joy in life. Having heard their loving words, Śrī Kṛṣṇa enters the city, receiving them with His gracious glance. In this way, His affection for His devotees is movingly reflected as He accepts their love and responds to them with His gracious glance.
Dvārakā Prepared for Bhagavān’s Arrival, Love Blossoming into Kainkaryam
Ślokas 01.11.11 - 01.11.21
With the arrival of Śrī Kṛṣṇa, the entire city of Dvārakā takes on the atmosphere of a great festival. Already naturally splendid with gardens and lotus filled lakes, the city is made even more auspicious for His welcome with festoons, flags and banners, pathways cleansed with fragrant water, flowers, akṣatas, pūrṇakumbhas, incense, and lamps. The decoration of the city appears not merely as an outward display of splendour, but as a collective expression of the inner love of the residents of Dvārakā who long to welcome their Master. Their joy at Bhagavān’s arrival is transformed into a spirit of kainkaryam in which they offer their homes, streets, and the entire city for His welcome.
The same love is expressed even more clearly in the personal response of Śrī Kṛṣṇa’s relatives and the people. As soon as they hear the news of His arrival, Vasudeva, Akrūra, Ugrasena, Balarāma, and others joyfully go forward to receive Him. Pradyumna, Cārudeṣṇa, and Sāmba, overwhelmed with intense joy, leave aside sleep, sitting, and eating and set out to welcome Him. In the reception accompanied by a magnificent elephant, brāhmaṇas, auspicious articles, the sounds of conches and trumpets, and the chanting of the Vedas, honour and love naturally come together. Personal eagerness for His darśana joins with the collective grand welcome, transforming Śrī Kṛṣṇa’s arrival into a festival of joy for all the residents of Dvārakā.
As actors, dancers, gandharvas, sūtas, māgadhas, and reciters of praises sing the wonderful histories of Śrī Kṛṣṇa, this welcome also blossoms into the glorification of Bhagavān’s qualities. The joy of the residents of Dvārakā begins with the decoration of the city and assumes various forms of kainkaryam, such as going forward to receive Him, auspicious observances, Vedic chanting, and glorification. The joy arising from Bhagavān’s arrival does not remain merely an experience within their hearts, but blossoms into loving devotional service in which they offer every means at their disposal for His welcome.
Reception According to Devotional Relationship, Ever New Joy in Darśana
Ślokas 01.11.22 - 01.11.28
Śrī Kṛṣṇa receives all those who have come to welcome Him not in the same manner, but in a way appropriate to their respective relationship and position. By humbly bowing before some, offering respects to others, embracing those close to Him, touching their hands, and receiving them with loving glances accompanied by a smile, He responds to each person in a manner appropriate to His relationship with them. Extending His gracious reception even to those in the lowest position in society and granting them the boons they desire, He also receives blessings from gurus, brāhmaṇas, and elders. Although He is the Supreme Being, His interacting with His own people according to their respective relationships movingly reveals His sauśīlya and accessibility.
In response to this gracious reception, the eagerness for darśana seen among the residents of Dvārakā is equally extraordinary. Although they have the good fortune of seeing Śrī Kṛṣṇa every day, their eyes are never satisfied by beholding Him. His form never becomes ordinary through constant familiarity, but is experienced each time with ever new sweetness. The descriptions of His chest as the abode of Śrīdevī, His face as a drinking vessel for the eyes, His arms as the refuge of the guardians of the worlds, and His lotus feet as the shelter of His devotees establish Śrī Kṛṣṇa’s form not merely as outward beauty, but as the complete divine form in which divine greatness and the nature of being a refuge come together.
The sight of Śrī Kṛṣṇa shining upon the royal road with a white parasol, cāmaras, a shower of flowers, yellow garments, and a forest garland stands as the splendid culmination of this joy of darśana. Yet this splendour does not diminish His intimacy with the residents of Dvārakā in the slightest. He is the very same Śrī Kṛṣṇa, their beloved Master, who only moments before had personally received each one of them. Thus, in these ślokas, Bhagavān’s greatness and intimacy come together without either diminishing the other. The principal sentiment reflected here is that Bhagavān, whose ever new sweetness leaves the devotee never satisfied however much He is beheld, also recognises each devotee’s relationship with Him and becomes intimately accessible in a manner appropriate to that relationship.
Intimate Relationship with Bhagavān, from Maternal Affection to Conjugal Love
Ślokas 01.11.29 - 01.11.35
After receiving the grand welcome of the residents of Dvārakā, when Śrī Kṛṣṇa reaches the home of His parents, the relationship with Bhagavān assumes an even more intimate form through maternal affection. Śrī Kṛṣṇa joyfully bows His head and offers respects to His mothers, beginning with Devakī, and in their eyes He is naturally present not as the Supreme Being, but as their beloved son. They seat Him upon their laps and shed tears of joy in profound maternal love. Bhagavān, the Supreme Being, accepting the position of a son in accordance with the love of His devotees and allowing them to fully experience their maternal affection reveals how deeply His sauśīlya and accessibility extend into intimate relationships.
Thereafter, when the queens see Śrī Kṛṣṇa entering His residence, the separation within their hearts blossoms into the joy of reunion. His arrival creates a great festival within their minds, and they bring their vows to an end and immediately rise from their seats and resting places. Embracing Him through their sons, through their glances, and within their hearts, they try out of modesty to restrain their tears, yet in the intensity of their love they are unable to hold them back. Conjugal love is portrayed not merely through outward acts of welcome, but as a profound inner relationship expressed through glances, the heart, embraces through their sons, and tears.
That even constant proximity cannot diminish the uniqueness of this intimacy gives further depth to the meaning of these ślokas. Although Śrī Kṛṣṇa remains beside them and is intimately available to them even in private, His two feet are experienced by them as ever new, again and again, at every moment. In ordinary relationships, constant familiarity may diminish attraction, but in a relationship with Bhagavān, intimacy does not turn love into ordinary familiarity. Through the example that even Śrīdevī, who is described as restless by nature, never leaves His feet, it is indicated that Bhagavān’s sweetness never grows old, however much it is experienced. Thus, from maternal affection to conjugal love, Śrī Kṛṣṇa’s intimacy within different relationships is reflected in this section as an experience of love that continually blossoms anew for the devotee.
Detachment and Īśvaratva Shining Through Humanlike Pastimes
Ślokas 01.11.36 - 01.11.41
These concluding ślokas make clear the truth that the very Śrī Kṛṣṇa who interacts most intimately with His mothers and queens is the Supreme Controller who removed the burden of the earth. Creating hostility among the kings who, with their immense military strength, had become a burden upon the earth, He directed circumstances so that they killed one another and fulfilled the purpose of His avatāra without personally using a weapon. That same all capable Bhagavān descends into the human world through His own māyā and moves among His queens like an ordinary householder. These two aspects are not contradictory. The very Supreme Being who directs the events of the world according to His will becomes most intimately accessible to His own people, and this is the distinctive nature of His divine pastimes.
The following ślokas further clarify that this humanlike intimacy should not be equated with the condition of an ordinary human being. Although Śrī Kṛṣṇa moves among queens whose beauty and loving glances could captivate even Cupid, He does not come under the control of their attraction. When the living being attempts to measure Bhagavān by the standards of his own experience, sensory attachments, and relationships, he misunderstands the unattached Śrī Kṛṣṇa as an ordinary human being bound by attachments. The problem lies not in Śrī Kṛṣṇa’s humanlike pastimes, but in the living being imposing his own limited condition upon Bhagavān without understanding His independent nature.
The chapter finally declares that although He descends amidst material nature and appears to participate in many relationships and activities, He is never bound by the modes of nature. Even His queens, although they experienced Śrī Kṛṣṇa as their beloved husband who behaved most favourably toward them, could not fully comprehend the unlimited Īśvaratva of the One who had become so intimately accessible to them. Thus, this concluding section brings philosophical completeness to the intimacy of Śrī Kṛṣṇa seen throughout the chapter. Śrī Kṛṣṇa, who becomes most easily accessible to His devotees as son, husband, relative, and Master, never loses His detachment, independence, or Īśvaratva. It is within His very accessibility that His supremacy shines forth all the more wondrously.
When the meaning of this chapter is considered as a whole, the pacification of separation, the joy of His presence, kainkaryam, the sweetness of darśana, maternal affection, conjugal love, and Īśvaratva appear naturally interconnected. While Śrī Kṛṣṇa’s arrival dispels the sorrow of the residents of Dvārakā and brings them the joy of His presence, that joy expresses itself through the decoration of the city, an auspicious welcome, and the glorification of Bhagavān’s qualities. He too receives each person in a manner appropriate to their respective relationship with Him. Even for those who behold Him every day, the sweetness of His form is experienced as ever new, while in the maternal affection of His mothers and the conjugal love of His queens, that same relationship with Bhagavān assumes an even more intimate form.
The concluding ślokas of the chapter provide philosophical completeness to this intimacy. The very Śrī Kṛṣṇa who becomes naturally accessible to His devotees as son, husband, relative, and Master is the Supreme Controller who removes the burden of the earth, who is not subject to the senses, and who, as the Supreme Being, is never bound by the modes of material nature. Therefore, His accessibility does not diminish His supremacy, nor does His supremacy distance Him from His intimacy with His devotees. The extraordinary greatness of Śrī Kṛṣṇa, who makes Himself intimately accessible in different relationships according to the love of His devotees while remaining established in His independent divine nature, flows as an underlying thread throughout the Eleventh Chapter.
Chapter conclusion
When the Eleventh Chapter is considered as a whole, it movingly reflects how Śrī Kṛṣṇa’s arrival dispels separation from the hearts of His devotees and brings them the profound joy of His presence. The love of the residents of Dvārakā, who eagerly come forward for His darśana as soon as they hear the sound of His Pāñcajanya, blossoms into kainkaryam through the auspicious decorations throughout the city, the grand welcome, and the glorification of Bhagavān’s qualities. Śrī Kṛṣṇa too receives each person in a manner appropriate to their respective relationship with Him, allowing each one to experience His grace personally. The eyes of the residents of Dvārakā, which remain unsatisfied even though they behold Him every day, reveal that Bhagavān’s sweetness is experienced as ever new even amid constant intimacy.
That same intimacy is expressed even more movingly within family relationships. Śrī Kṛṣṇa receives the maternal affection of His mothers as their son and becomes most intimately accessible to His queens as their beloved husband, yet He is not an ordinary human being. The concluding ślokas make clear that the very Supreme Controller who removes the burden of the earth descends into the human world through His own māyā and moves like a householder, yet remains beyond sensory attraction and, as the Supreme Being, is never bound by the modes of material nature. Thus, the chapter reveals that His accessibility, through which He becomes most easily available to His devotees, does not diminish His detachment or supremacy in any way.
Finally, as Śrī Kṛṣṇa reunites with His own people in Dvārakā and receives the maternal affection of His mothers and the profound love of His queens, the journey that began with His departure from Hastināpura reaches fulfilment as a complete homecoming. The separation that arose in the hearts of the residents of Hastināpura with Śrī Kṛṣṇa’s departure in the Tenth Chapter becomes the joy of reunion for the residents of Dvārakā in this chapter. Thus, the same journey that brings separation to one community of devotees brings the joy of His presence to another, and the Eleventh Chapter concludes by establishing the divine harmony that the Śrī Kṛṣṇa who becomes most intimately accessible to His devotees is Himself the Supreme Being beyond material nature.
“Bhagavān’s intimacy does not diminish His supremacy; the very Supreme Being becomes most intimately accessible in accordance with the love of His devotees.”
Other Study Paths | Canto 01 | Chapter 11
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