ŚrīmadBhāgavatam | Sāram
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 movingly unfolds the ideal state of the kingdom under Dharmarāja’s rule, Śrī Kṛṣṇa’s departure from Hastināpura, the devotees’ pain of separation, His supreme glory, and His journey as far as the land of Ānarta. In the Ninth Chapter, Bhīṣma Pitāmaha instructs Dharmarāja in various dharmas and, fixing his mind upon Śrī Kṛṣṇa, who is directly present before him, attains the supreme destination. Thereafter, with Bhīṣma’s instruction on dharma and Śrī Kṛṣṇa’s grace, Dharmarāja continues to govern the kingdom in accordance with dharma, with the support of his younger brothers. Under his rule, nature remains favourable, and the people live free from affliction, in peace and prosperity.
After describing this ideal state, the narrative turns towards Śrī Kṛṣṇa’s farewell from Hastināpura. Śrī Kṛṣṇa, who had previously 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, He once again sets out on His journey to Dvārakā.
At the same time, this chapter clearly reveals how deeply Bhagavān’s presence establishes a bond of love in the lives of His devotees. The Pāṇḍavas and the members of the Kuru dynasty, who had experienced constant association with Śrī Kṛṣṇa through darśana, touch, conversation, reclining, sitting, and eating, are unable to bear separation from Him. As the Kuru women behold Him, they glorify His greatness as the ĀdiPuruṣa who existed even before creation, the one Īśvara of the universe, and Bhagavān who takes avatāra age after age for the protection of dharma. Against this background, the Tenth Chapter carries the narrative from the auspicious state prevailing under Dharmarāja’s rule towards Śrī Kṛṣṇa’s departure from Hastināpura.
Chapter Narrative Flow
Each episode in the Tenth Chapter naturally leads into the next, forming a continuous narrative flow. Within this flow, dharmic governance, the devotees’ love, separation, Bhagavān’s supreme glory, and His saulabhya do not appear as separate themes; rather, they shine as interconnected through the events of the narrative itself.
Prosperity in the Kingdom under Yudhiṣṭhira’s Dharmic Governance
Ślokas 01.10.01 - 01.10.06
(Through Śrī Kṛṣṇa’s grace, Yudhiṣṭhira governs the kingdom in accordance with dharma; the people live in peace and prosperity, while nature remains favourable and bestows abundance.)
At the conclusion of the Ninth Chapter, Bhīṣma Pitāmaha gives Dharmarāja comprehensive instruction on dharma and, fixing his mind upon Śrī Kṛṣṇa, who is directly present before him, attains Paramapada. Thus, the Tenth Chapter begins as a natural continuation of the previous chapter, which concluded with instruction on dharma and remembrance of Bhagavān. Śaunaka Maharṣi asks Sūta Maharṣi how Yudhiṣṭhira governed the kingdom after the great devastation of the Kurukṣetra war. In response to this question, Sūta Maharṣi begins by describing the ideal state that prevailed in Hastināpura as a result of Śrī Kṛṣṇa’s grace and Dharmarāja’s steadfastness in dharma.
In this context, ŚrīmadBhāgavatam does not view governance merely from a political perspective. Through this opening episode, it clearly presents how the ruler’s personal steadfastness in dharma, reliance upon Bhagavān, and the welfare of the people are interconnected. Thus, the opening of the Tenth Chapter is not merely the beginning of a new event; it stands as a natural continuation showing how Bhīṣma’s instruction on dharma bore fruit in practice.
Yudhiṣṭhira’s Dharmic Governance
After Śrī Kṛṣṇa restores the Kuru dynasty and establishes Yudhiṣṭhira upon the throne, Dharmarāja continues to govern the kingdom in accordance with the principles of dharma. Bhīṣma Pitāmaha’s instruction on dharma and Śrī Kṛṣṇa’s grace serve as guides for his dharmic governance. With his doubts concerning dharma removed, Yudhiṣṭhira, taking refuge in Śrī Kṛṣṇa and supported by his younger brothers, effectively carries out rājadharma.
Through Śrī Kṛṣṇa’s grace, Yudhiṣṭhira, established in dharma, governs with the welfare of the people at the centre, making his rule an ideal form of governance. The auspicious state that arose in the kingdom as a result of this dharmic governance is shown more clearly in the description that follows.
Prosperity in the Kingdom as the Fruit of Dharmic Governance
Under Dharmarāja’s rule, nature too remains favourable to the welfare of the people. Rains fall in due season, the earth abundantly yields all forms of wealth, cows give plentiful milk, and rivers, mountains, trees, creepers, and medicinal plants abundantly fulfil the needs of the people. The people of the kingdom live in peace and prosperity without being afflicted by sufferings arising from various divine, external, and physical or mental causes. This description beautifully reflects the truth that human society and nature are interconnected within the same dharmic order.
This prosperity is not limited merely to material abundance. Social peace, the welfare of the people, and the favourability of nature together reflect the comprehensive well-being that prevailed under Dharmarāja’s rule.
Thus, under Yudhiṣṭhira’s governance, established in dharma through Śrī Kṛṣṇa’s grace, the welfare of the people, the prosperity of the kingdom, and the favourability of nature appear harmoniously united in a single auspicious state. This episode movingly reflects how governance founded upon dharma becomes the basis for the comprehensive welfare of society.
After the kingdom becomes firmly established in an auspicious state through dharmic governance, the narrative turns towards Śrī Kṛṣṇa’s departure from Hastināpura. From the outward peace and prosperity prevailing in the kingdom, the narrative now moves towards the inner love of the devotees who are facing separation from Bhagavān.
Śrī Kṛṣṇa’s Departure from Hastināpura
Ślokas 01.10.07 - 01.10.20
(As Śrī Kṛṣṇa sets out for Dvārakā, the Pāṇḍavas and the members of the Kuru dynasty, unable to bear separation from Him, lovingly bid Him farewell; the Kuru women shower flowers upon Him, while the devotees express their affection through various forms of kainkarya.)
Śrī Kṛṣṇa, who had previously 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, relieving the sorrow of His well-wishers and bringing joy to His sister Subhadrā. Thereafter, He prepares to journey from Hastināpura to Dvārakā.
At the time of Śrī Kṛṣṇa’s departure, the deep bond that the Pāṇḍavas and the members of the Kuru dynasty have with Him becomes clearly manifest. ŚrīmadBhāgavatam states that even a wise person who hears His captivating glories just once cannot leave Him; how, then, could the Pāṇḍavas, who had experienced constant intimacy with Him through darśana, touch, conversation, reclining, sitting, and eating, bear separation from Him? With their minds following Śrī Kṛṣṇa, they continue to behold Him and walk behind Him, bound by love. The women among His relatives, too, though tears well up from the pain of separation, restrain them out of concern that His journey should not be rendered inauspicious.
Amid this pain of separation, the devotees’ love for Śrī Kṛṣṇa expresses itself through various forms of kainkarya. Thus, His departure stands not merely as an episode of farewell, but as a moving devotional occasion in which separation and kainkarya arise from the same love.
The Devotees’ Loving Farewell
As Śrī Kṛṣṇa sets out for Dvārakā, the Pāṇḍavas, Kuntī Devī, Draupadī, Subhadrā, Gāndhārī, Dhṛtarāṣṭra, and other relatives become distressed by separation from Him. Śrī Kṛṣṇa greets everyone appropriately, receives the permission of the elders, embraces some, offers respects to others, and ascends His chariot. Even so, bearing separation from Bhagavān becomes extremely difficult for them.
For the Pāṇḍavas, who had experienced constant intimacy with Śrī Kṛṣṇa, bearing His absence becomes exceedingly difficult. How extraordinary a treasure Bhagavān’s presence had become for them, as He moved intimately among them every day, becomes even more evident at the time of His separation.
A Departure Filled with Loving Devotion
During Śrī Kṛṣṇa’s departure, all of Hastināpura takes on the atmosphere of a divine celebration. Mṛdaṅgas, conches, bherīs, vīṇās, and other auspicious instruments resound. Standing atop the royal palaces, the Kuru women shower flowers upon Him with love, devotion, and humility. Arjuna holds a white parasol adorned with strings of pearls, while Uddhava and Sātyaki offer kainkarya with cāmaras. As the brāhmaṇas offer auspicious blessings, Śrī Kṛṣṇa accepts them and continues His journey.
This scene reflects not only Bhagavān’s royal splendour, but also His affectionate relationship with His devotees. Every honour offered here stands as a natural expression of their loving devotion. Thus, ŚrīmadBhāgavatam portrays this departure not as an ordinary farewell, but as a divine celebration in which devotion, love, and Bhagavat-sānnidhya come together.
In this way, during Śrī Kṛṣṇa’s departure from Hastināpura, the devotees’ love manifests in different forms as the pain of separation, as following Him, and as kainkarya. How Bhagavat-sānnidhya had become their supreme treasure is revealed even more clearly by the depth of their love in separation.
The vision of the Kuru women watching Śrī Kṛṣṇa’s departure now moves beyond their relationship with Him as a relative and turns towards His supreme nature. As they glorify Śrī Kṛṣṇa, who had moved among them with the greatest saulabhya, as the ParamaPuruṣa who is the ultimate cause of the entire universe, the narrative filled with the mood of separation blossoms into a profound glorification of Bhagavān’s supreme glory.
The Kuru Women’s Praise of Śrī Kṛṣṇa’s Supreme Glory
Ślokas 01.10.21 - 01.10.30
(The Kuru women glorify Śrī Kṛṣṇa as the ĀdiPuruṣa who has existed since before creation, the one Īśvara of the universe, and the ParamaPuruṣa who takes avatāra for the welfare of the world, while praising the extraordinary good fortune of those who have attained a relationship with Him.)
As Śrī Kṛṣṇa departs from Hastināpura, the Kuru women watching Him from atop the royal palaces begin to glorify His supreme glory among themselves. They praise Śrī Kṛṣṇa, who had moved among them with the greatest saulabhya as a relative and friend, as the very ĀdiPuruṣa who existed in His own essential nature even before creation and as the one Īśvara of the entire universe. Glorifying that same ParamaPuruṣa as the One who assumes various forms age after age for the welfare of the world, they behold His paratva and His saulabhya, through which He becomes easily accessible to His devotees, within the same divine nature. In this way, through the devotional conversation of the Kuru women, ŚrīmadBhāgavatam profoundly reveals the supreme truth of Śrī Kṛṣṇa.
This conversation of the Kuru women does not remain a mere expression of praise; it expands into a divine glorification in which bhakti and tattva-jñāna are harmoniously united. Their glorification, extending from Śrī Kṛṣṇa’s supreme nature to the extraordinary good fortune of the devotees who have attained a relationship with Him, reveals that knowing Bhagavān’s glory enables one to experience even more deeply the value of the relationship established with Him.
Śrī Kṛṣṇa’s Glory as the ParamaPuruṣa
The Kuru women glorify Śrī Kṛṣṇa as the ĀdiPuruṣa who existed in His own essential nature even before the universe of names and forms became manifest. They remember that even during the time of dissolution, when the manifest universe has become absorbed and the guṇas of prakṛti and the powers of creation remain dormant, He exists independently. It is He who once again activates prakṛti through His own power and manifests the universe of names and forms. Mahātmas who have conquered their senses and attained hearts purified through pure bhakti behold His lotus feet; He alone is also capable of completely purifying the jīva’s antaḥkaraṇa. They glorify His supreme nature as the one Īśvara who, although carrying out creation, sustenance, and dissolution, remains unattached to them.
At the same time, the Kuru women glorify how, when adharma prevails in the world and rulers covered by ignorance oppress the people, Bhagavān assumes various forms for the welfare of the world. They glorify Śrī Kṛṣṇa as the ParamaPuruṣa who takes avatāra for the welfare of the world, manifesting divine qualities such as aiśvarya, satya, ṛta (dharmic order), compassion, and glory. Thus, their glorification reveals that the very Śrī Kṛṣṇa who moved among them with the greatest saulabhya is the ParamaPuruṣa who is the ultimate cause of the universe.
The Extraordinary Good Fortune of Bhagavat-sānnidhya
The Kuru women praise the extraordinary good fortune of the Yadu dynasty, Madhuvana, Dvārakā, and especially Śrī Kṛṣṇa’s queens, who enjoy His constant presence. They glorify the Yadu dynasty as praiseworthy because Śrī Kṛṣṇa took avatāra within it, Madhuvana as sacred because He moved there, and the residents of Dvārakā as enjoying extraordinary good fortune because they receive the smiling glance of their Svāmī, Śrī Kṛṣṇa, every day. They then remember the good fortune of the queens whose hands He accepted in marriage and praise their intimate relationship with Bhagavān as the source of their extraordinary good fortune.
The Kuru women particularly glorify the good fortune of Śrī Kṛṣṇa’s queens. Remembering the queens whom Śrī Kṛṣṇa accepted after defeating great warriors at svayaṁvaras, as well as the thousands of women who, after being liberated following the slaying of Bhaumāsura, took refuge in Him, they praise the Bhagavat-sambandha attained by all of them as the highest good fortune. With wonder, the Kuru women glorify how Śrī Kṛṣṇa, the lotus-eyed One, as their husband, remains intimately present in their homes and associates with them in a manner that touches their hearts, thereby bestowing extraordinary honour and glory upon their very womanhood.
Thus, in the Kuru women’s glorification, the very Śrī Kṛṣṇa who moved among them with the greatest saulabhya shines forth as the ParamaPuruṣa who is the ultimate cause of creation. The more His supreme glory is understood, the more clearly the extraordinary good fortune of the Yadu dynasty, the residents of Dvārakā, and His queens becomes evident. From the perspective of bhakti, Bhagavān’s paratva and saulabhya shine harmoniously within the same divine nature.
The Pāṇḍavas’ Loving Accompaniment
Ślokas 01.10.31 - 01.10.33
(Out of deep love for Śrī Kṛṣṇa, Yudhiṣṭhira sends a caturaṅgasenā with Him for His protection, while the members of the Kuru dynasty, unable to bear separation from Him, accompany Him for some distance; Śrī Kṛṣṇa lovingly sends them back.)
Śrī Kṛṣṇa, acknowledging the devotional words of the Kuru women with a smile, continues His journey. Out of immense love for Him, Yudhiṣṭhira sends a caturaṅgasenā with Him for His protection, while the Pāṇḍavas and other members of the Kuru dynasty, unable to bear separation from Him, accompany Him for some distance.
Yudhiṣṭhira’s Loving Kainkarya of Protection
As Śrī Kṛṣṇa journeys towards Dvārakā, Yudhiṣṭhira thinks that some danger might arise from enemies along the way. Because of his immense love for Śrī Kṛṣṇa, he sends a caturaṅgasenā with Him for His protection. This endeavour to provide protection to Śrī Kṛṣṇa, who is Himself the protector of the entire universe, reveals how naturally the intimate love and spirit of kainkarya in Yudhiṣṭhira’s heart express themselves.
Here, Yudhiṣṭhira’s action may be understood not as doubt regarding Śrī Kṛṣṇa’s power, but as a natural expression of his deep affection for Him. Although the devotee knows that Bhagavān is omnipotent, his love expresses itself as kainkarya, seeking Bhagavān’s well-being.
Śrī Kṛṣṇa Honours the Devotees’ Love
The Pāṇḍavas and other members of the Kuru dynasty, unable to bear separation from Śrī Kṛṣṇa, accompany Him for some distance. Their inability to turn back immediately even after bidding Him farewell in Hastināpura, and their continuing to follow Him, movingly reflects how difficult it is for them to leave His presence. Their accompaniment clearly expresses their deep love for Śrī Kṛṣṇa and their inner inability to accept separation from Him.
Finally, Śrī Kṛṣṇa Himself honours their deep love by lovingly sending them back and continues His journey towards Dvārakā with His entourage. The farewell that began in Hastināpura thus reaches a moving conclusion with their accompanying Him for some distance.
Thus, both Yudhiṣṭhira’s protective kainkarya and the loving accompaniment of the members of the Kuru dynasty express the same deep affection for Śrī Kṛṣṇa. Śrī Kṛṣṇa’s honouring their love and sending them back lovingly movingly reflects Bhagavān’s bhakta-vātsalya towards the love of His devotees.
After lovingly sending back the members of the Kuru dynasty, Śrī Kṛṣṇa continues His journey towards Dvārakā with His entourage. With this, the farewell episode at Hastināpura comes to an end, and the narrative naturally moves towards the account of His journey to Dvārakā through various regions.
Śrī Kṛṣṇa’s Journey towards Dvārakā
Ślokas 01.10.34 - 01.10.36
(Śrī Kṛṣṇa travels through various regions and reaches the land of Ānarta; accepting the honours lovingly offered by the people along the way, He continues His journey towards Dvārakā.)
As Śrī Kṛṣṇa proceeds beyond Hastināpura, the narrative now extends across various regions. In this account of His journey, along with the regions through which He passes, the good fortune of darśana received by the people along the way and their loving reception also come prominently into view.
Śrī Kṛṣṇa Accepts the People’s Loving Reception
Journeying towards Dvārakā, Śrī Kṛṣṇa passes through Kurujāṅgala, Pāñcāla, Śūrasena, the regions along the banks of the Yamunā, Brahmāvarta, Kurukṣetra, Matsya, Sārasvata, the desert region, Sauvīra, and Ābhīra, and reaches the land of Ānarta. The people of the respective regions come forward to receive Him and offer Him appropriate honours. Śrī Kṛṣṇa accepts the honours they offer and continues His journey. Thus, this account of the journey reveals that the people of various regions receive the good fortune of His darśana.
Bhagavān’s Saulabhya among His Devotees
Śrī Kṛṣṇa’s gracious acceptance of the honours offered by the people along the way further reveals His intimate relationship with His devotees during this journey. Śrī Kṛṣṇa’s paratva does not keep Him distant from His devotees. Bhagavān, who is Supreme, makes Himself easily accessible to the people of various regions and accepts the honours they offer; in this way, His paratva and saulabhya shine simultaneously. This journey is not merely a geographical passage; it also reflects Bhagavān’s intimate relationship with the people along the way.
Thus, Śrī Kṛṣṇa, having accepted the love of those close to Him in Hastināpura, also makes Himself easily accessible to the people along the route and accepts their loving reception. The truth that the paratva of the Supreme Bhagavān does not distance Him from His devotees shines here through His saulabhya. With this journey as far as the land of Ānarta, the Tenth Chapter comes to an end, preparing the narrative for Śrī Kṛṣṇa’s entrance into Dvārakā in the following chapter.
Thus, the chapter’s narrative flow, which began with prosperity under dharmic governance, movingly unfolds through the devotees’ love, separation, and praise of Bhagavān’s glory. Let us now examine, in the Chapter Essence, the spiritual truths that shine beneath these events.
Chapter Essence
The Tenth Chapter presents dharmic governance, taking refuge in Bhagavān, and exclusive devotion not as separate spiritual truths, but as aspects that become harmoniously integrated into a single way of life through Bhagavat-sambandha. While governance established in dharma blossoms into the welfare of the people, Bhagavān’s presence blossoms into profound love in the heart of the devotee; the depth of that love becomes even more evident in separation from Bhagavān.
The message conveyed by this chapter is not confined merely to historical events. The place of taking refuge in Bhagavān within dharmic governance, the incomparable value of Bhagavān’s presence in the life of a devotee, the profound affection expressed in separation from Bhagavān, and Bhagavān’s supreme glory appear throughout the chapter as deeply interconnected truths.
Taking Refuge in Bhagavān as the Foundation of Dharmic Governance
At the beginning of the Tenth Chapter, nature, the people, and the kingdom are described as enjoying peace and prosperity under Dharmarāja’s rule. ŚrīmadBhāgavatam portrays this prosperity as connected with Yudhiṣṭhira’s steadfastness in dharma and Śrī Kṛṣṇa’s grace. In this description, the prosperity of the kingdom is not presented separately from the ruler’s adherence to dharma, but as its natural fruit.
The prosperity seen under Dharmarāja’s rule reflects the understanding that dharma is not confined to personal conduct, but can extend through governance into the welfare of society. Steadfastness in dharma together with taking refuge in Bhagavān shines here as a responsibility to use authority not for personal benefit, but for the welfare of the people.
Bhagavān’s Presence as the Devotee’s Supreme Treasure
For the devotees who experienced daily intimacy with Śrī Kṛṣṇa through darśana, touch, conversation, reclining, sitting, eating, and various forms of kainkarya, His presence becomes an incomparable treasure in life. Therefore, His departure is expressed not as an ordinary separation, but as a separation that reveals the profound Bhagavat-sambandha established within their hearts. The pain seen in separation from Bhagavān reveals how precious the presence of Bhagavān had become to them.
The Kuru women’s praise takes this truth to an even higher level. In Śrī Kṛṣṇa, they behold not merely a relative of the Pāṇḍavas, but the ĀdiPuruṣa who existed even before creation and the sole Īśvara of the universe. At the same time, that very ParamaPuruṣa moves among His devotees with saulabhya and accepts the loving honours they offer. Thus, the Tenth Chapter movingly presents how paratva and saulabhya are harmoniously united in the same divine form.
In this way, the Tenth Chapter reveals how Bhagavat-sambandha brings fulfilment to every aspect of life. In governance, it shines as dharmic responsibility; in presence, as love; in separation, as exclusive affection; and in a heart that recognises Bhagavān’s glory, as devotion. When the Supreme Bhagavān makes Himself easily accessible to His devotees, the relationship established with Him becomes the supreme treasure of their lives.
With these spiritual truths, the message conveyed by the Tenth Chapter becomes clear. Let us now see in the Chapter Conclusion how the narrative and the spiritual message of this chapter together attain their completeness.
Chapter Conclusion
The Tenth Chapter begins with the peace and prosperity established under the rule of Dharmarāja Yudhiṣṭhira following Bhīṣma Pitāmaha’s instruction on dharma. From there, the narrative turns to Śrī Kṛṣṇa’s departure from Hastināpura and movingly follows the love of the Pāṇḍavas and the members of the Kuru dynasty, who cannot bear to leave Him, the devotional praise of the Kuru women, and finally His journey as far as the land of Ānarta, accepting the loving reception of the people of various regions along the way.
A Life Established in Dharma Brings Welfare to Society
At the beginning of the chapter, the people, nature, and the kingdom are described as attaining a state of comprehensive well-being under Dharmarāja’s rule. This description reveals that Yudhiṣṭhira’s steadfastness in dharma does not remain merely a personal virtue, but extends through his governance into the peace and welfare of the people and the prosperity of the kingdom.
ŚrīmadBhāgavatam portrays this ideal state as connected with Yudhiṣṭhira’s dharmic governance and Śrī Kṛṣṇa’s grace. Here, dharmic governance is reflected not merely as the exercise of authority, but as a sacred responsibility to safeguard the welfare of the people.
Bhagavān’s Presence Is the Supreme Treasure of a Devotee’s Life
Śrī Kṛṣṇa’s departure from Hastināpura stands as the principal moving episode of this chapter. The Pāṇḍavas, who cannot bring themselves to leave Him and immediately turn back, the women among His relatives who restrain their tears, the devotees who bid Him farewell with showers of flowers and various forms of kainkarya, and the members of the Kuru dynasty who follow Him for some distance, all reveal how incomparable a place Śrī Kṛṣṇa’s presence had attained within their hearts.
Within this very farewell, Śrī Kṛṣṇa’s paratva and saulabhya come together in an extraordinary way. The very One whom the Kuru women praise as the ParamaPuruṣa, the ultimate cause of creation, lovingly honours the devotion of those who cannot bear to leave Him and sends them back; He also lovingly accepts the honours offered by the people along His route. That Bhagavān, the ParamaPuruṣa, makes Himself so intimately accessible to His devotees gives this chapter its distinctive devotional sweetness.
The love that blossomed in the devotees through Śrī Kṛṣṇa’s presence in Hastināpura expresses itself with even greater depth as the pain of separation at His departure; at the same time, His supreme glory shines through the Kuru women’s praise. Finally, the chapter concludes as He lovingly sends back those who followed Him, accepts the reception of the people along the way, and reaches the land of Ānarta. In this way, the chapter comes to a moving conclusion, leaving in the reader’s heart the understanding that the very Śrī Kṛṣṇa who moves intimately among His devotees is the ParamaPuruṣa of the entire universe.
“A life established in dharma attains its supreme fulfilment in the presence of Bhagavān.”