Chapter 10 - Kṛṣṇa’s Departure to Dvārakā

[Sanskrit text for this chapter is available]

Śaunaka said:

1. How did Yudhiṣṭhira,^[1] the greatest among the upholders of religion, who regained his kingdom^[2] after killing the heinous criminals, the grabbers of his wealth (kingdom),^[3] proceed to rule his kingdom? What did he do then?

Sūta said:

2. Hari, the donor of prosperity to His devotees,^[4] made the Kuru family which (due to internecine war and the missile Brahmāstra fired at their last scion Parikṣit, then in womb) was burnt down like the jungle of bamboo-canes in a forest conflagration, sprout forth again (by reviving Parikṣit). Verily, He (Hari) felt profound happiness after installing Yudhiṣṭhira on his own kingdom.

3. He (Yudhiṣṭhira) whose delusion had been dispelled by the dawning of accurate knowledge after listening to the speeches of Bhīṣma and Acyuta (Kṛṣṇa), and whose supporter was the invincible (Kṛṣṇa) and who was surrounded by his younger brothers, ruled over the earth circumscribed by the seas, as Indra, whose supporter was Acyuta (the Lord Viṣṇu) governed the Heaven.

4. It rained at the proper times; the earth (as if) milched out all the desired products; cows with big udders overflowing with milk, gladly drenched even the ground of the cowpens.

5. In every season, rivers, seas, mountains, medicinal plants, trees and creepers—all yielded (lit. fruitioned in) his (Yudhiṣṭhira’s) desires.

6. While Yudhiṣṭhira (lit. one having no adversary) was the king, there was no mental anguish, physical pain and miseries caused by superhuman agencies, elements or body, to any being.

7-8. Having stayed in Hastināpura for alleviating the grief of his friend and for the pleasure of his sister, and having requested for and obtained permission to leave, Hari mounted the chariot embracing and saluting Yudhiṣṭhira, himself being embraced and bowed (by his hosts according to their status).

9-10. Subhadrā, Draupadī, Kuntī, the daughter of Virāṭa (Uttarā), Gāndhāri, Dhṛtarāṣṭra, Yuyutsu, the twins (Nakula and Sahadeva), Kṛpa (of the Gautama clan), Bhīma, Dhaumya and ladies like Satyavatī (lit. the fisherman’s daughter) and others swooned away (or were bewildered) as they could not bear separation from Kṛṣṇa (lit. the wielder of the Śārṅga bow).

11. A wise man, freed from association with bad persons due to good company, is not enthusiastic about giving it up; (similarly), having once listened to his enlightening glory, a wise man would not bear separation from him.

12. How can the sons of Pṛthā (Pāṇḍavas) who have entrusted (i.e. fixed) their minds on him in their acts of seeing, feeling, talking (or conversing), sleeping, sitting and eating (with him), endure the (grief of) separation (from him)?

13. Looking at him with unwinking eyes and following him with their minds, all of them verily moved here and there and brought articles of worship etc. as they were deeply attached to him through affection.

14. When the son of Devakī (Kṛṣṇa) moved out of the house, the women-relatives controlled their (oozing) tears of (affectionate) anxiety, lest any evil should befall.

15. (At the time of the departure of Kṛṣṇa) were sounded the tabors, conchś, kettle-drums, lutes, cymbals, horns, dhundhurī (a musical instrument), large military drums, bells and large kettle-drums.

16. Ascending the tops of the palaces with a desire to see Kṛṣṇa, ladies of the Kuru clan, with eyes expressive of love, bashfulness and smiles showered flowers on Kṛṣṇa.

17. Arjuna (the Lord of Sleep), the dear one (friend of Kṛṣṇa) held over his dearest friend, a white umbrella decked with pearl-strings and jewelled handle.

18. Uddhava and Sātyaki held very wonderful fans (on both his sides) on the way. The lord of Madhu (Kṛṣṇa) who was being showered with flowers, appeared resplendent.

19. The true blessings uttered by the twice-born (Brāhmaṇas) which were inapplicable to the attributeless but to the soul possessing qualities, were heard (by Kṛṣṇa) at different places (wherever he went).

20. The mutual conversation of the ladies of the capital of the King of Kurus, whose minds were concentrated on Kṛṣṇa (lit. one whose glory dispels the darkness of ignorance) was attractive to the ears (minds) of all.^[5].

21.^[6] This is verily the Primeval Man (spirit) who, without a second, existed in his own nature undifferentiated,^[7] without any manifested universe before the disturbance of the equilibrium of the qualities (guṇas) [which results in the creation of the universe] and in the night of the dissolution of universe when the individual souls lie absorbed^[8] in the Supreme Spirit, with their powers lying dormant.

22. It is he, the revealer of the Vedas (scriptures) who, again, with a desire to attribute name and form to the nameless and formless spirit, presided over (lit. followed) his nature (prakṛti) which being directed by his power (viz. Time) has a desire to procreate, and deludes the individual souls—his own parts.

23. Verily this is he (i.e. Kṛṣṇa) whose feet (or real form), the sages who have subdued their sense-organs and have control over their life-force (by prāṇāyāma etc.) visualize, in this (very) world, with their hearts purified, due to their devotionful longing (to see him)^[9]. Certainly^[10] this very Kṛṣṇa is capable of completely purifying our intellect^[11].

24. Oh friend! This is verily he (Kṛṣṇa) whose meritorious episodes are eulogised in the Vedas, mystical scriptures (like Upaniṣads and Āgamas) by persons well-versed in the mysteries (of this literature), and who is the only one Lord, who out of his sportiveness creates, protects and destroys the universe, and is not attached to it.

25. In every age, when evil-minded kings rule (lit. live) irreligiously, this (Lord Kṛṣṇa) certainly assumes forms (incarnations) by his sāttvic power^[12] and sustains the sovereignty (divine faculties of omnipotence, omnipresence etc.), truth, religious order,^[13] grace and glory for the prosperity^[14] (of persons who have resorted to his feet).

26. Oh! How wonderful it is that this Superman (lit. Supreme Being), the Lord of the Goddess Lakṣmī, has^[15] made the race of Yadu^[16], the most praiseworthy of the praise-worthiest by his birth (despite the curse of Yayāti and has rendered the forest of (the demon) Madhu^[17] the sacredmost of the most sacred regions by his birth as well as by his wanderings.

27. Oh! Dvārakā (Kṛṣṇa’s capital) surpasses the glory of the Heaven!^[18] It gives sanctity and glory to the earth as its resident-subjects always see their lord’s smiling looks favoured on them in his grace.^[19]

28. Oh friend! The ladies whose hands have been clasped by Him (in marriage) must have certainly worshipped the Lord (God) by observances of religious vows, ablutions and oblations to the sacred fire as they frequently drink the nectar of his lower lip for which the women of Vraja (Gokula) whose hearts were yearning for that nectar, entranced with fascination.^[20]

29-30. Those ladies like the mothers of Pradumna (i.e. Rukmiṇī), Sāmba (viz. Jāmbavatī), Ambā (i.e. Nagnajitī) who were taken away (by Kṛṣṇa) after paying (their price) of valour, by subduing the powerful kings like Caidya (Śiśupāla)^[21] and others at the assembly of suitors convened for the selection of the bridegroom by the bride, and thousands of others abducted ladies after killing the son of the Earth^[22] (viz. the  Asura Naraka—these, indeed, ennoble womanhood from which tenderness (or freedom) has been taken away and which is bereft of sanctity, since their lotus-eyed husband does not depart from their apartments and touches their hearts by his presents of desired objects (or by his sweet words of address).

31. Greeting with a smiling glance the words of women of the city talking among themselves in this way, Hari went his own way.

32. Yudhiṣṭhira apprehending danger from the enemies due to affection, appointed an army with four divisions (viz. Infantry, Cavalry, chariots and elephants) out of fond solicitude for the protection of the slayer of the Asura Madhu.

33. Having prevailed upon the affectionate Kauravas (i.e. King Yudhiṣṭhira and others who belonged to the Kuru clan) who, being distressed at the separation, accompanied him to a long distance, to return, he (Kṛṣṇa) proceeded to his capital with his dear ones.

34-35. Oh Bhārgava! Passing through the region of the Kurus, the Jāṅgalas, the Pāñcālas, the Śūrasenas, along with the Yāmunas, through Brahmāvarta, Kurukṣetra, the kingdom of Matsyas, the Sārasvatas, through deserts and arid regions, the lord with his horses somewhat tired reached the territory of Anarta which lies beyond Sauvīra and Ābhīra.

36. He was greeted with respectful presents by the people of those (respective) regions through which he travelled. He bent his course westward in the evening when the Sun was sinking into the sea (-water).^[23].

Footnotes and references:

[1]:

v.l. gaviṣṭhira—One who is firm in his promise.

[2]:

pratyavaruddha-bhojanaḥ—

(i) One whose enjoyment is lessened due to grief caused by the killing of his relatives—Bhāvāratha Dīpikā

(ii) One who got enjoyment by the acquisition of kingdom—Bhāvāratha Dīpikā

(iii) One who has regained ḥis kingdom—Bhāgavata Candrikā

[3]:

sva-riktha-spṛdhaḥ—Those who fought for acquiring wealth—Bhāvāratha Dīpikā

[4]:

bhava-bhāvana [bhāvanaḥ]—Makes Lord Śiva to meditate upon his Pastimes—Bhāvārtha-dīpikā-prakāśa

[5]:

sarva-śruti-manoharaḥ—In SK. Śruti means ‘the Veda’ and ‘the ear’ and hence the commentators have differently interpreted this phrase as follows:

1. Even Upaniṣads incarnate would have complimented that conversation (sañjalpa)—Bhāvāratha Dīpikā, Sārārthadarśinī, Siddhāntapradīpa

2. Captivating to the ears, i.e. minds of all—Bhāgavata Candrikā, Bhāvārtha-dīpikā-prakāśa

3. The presiding deities of the Vedas wondered how these ladies knew better the Lord—Bhāvārtha-dīpikā-prakāśa

4. Containing the essence of all Upaniṣads—Bālaprabodhini

[6]:

Bhāgavata Candrikā explains—This Kṛṣṇa is the same person who is one and. is both the material and efficient cause of the Universe (its creation etc). He alone was during the period called the night of Deluge (when all the three attributes were inactive) when all forces lay dormant, when He Himself, the Soul of the Universe of animates and inanimates, the Controller within, had withdrawn in himself the thought of creation and lay without creating gross products (the earth and other Bhūtas).

[7]:

aviśeṣa ātmaṇi—Bhāvāratha Dīpikā explains ‘niṣ-prapañce nijasvarūpe’.

[8]:

nimīlitātman etc.—Bhāvāratha Dīpikā raises the point about the possibility of merging of the souls (jīvas) as they are themselves Brahman and replies, “When all the powers of the individual souls are dormant, it is as good as destruction—suptāsu śaktiṣu satīṣu jīvopādhi-bhūta-sattvādi-śakti- layaḥ eva jīva-layaḥ /

[9]:

Bālaprabodhini emphasizes that it is due to his grace (and not simply by the efforts of the sages) that he can be seen.

[10]:

Padaratnāvalī prefers the reading na tu and explains: He purified the heart thoroughly by devotion and not by action (karma).

VC. follows the reading nanu and explains: It is certain that this (Kṛṣṇa) alone can purify the intellect thoroughly and not Yogic exercises etc. The sagehood (sūritva), mastery over sense organs and control of life-force etc. are due to devotion (to him) alone and not to yogic practices.

[11]:

Bhāvāratha Dīpikā gives an alternative explanation:—When he goes out of sight, he may not please destroy his knowledge from our mind i.e. He would not be unseen although he might journey to a distant place. We should accompany him.

[12]:

v.l. sātvataḥ—‘To his devotees like gods etc.’ (Padaratnāvalī).

[13]:

ṛtam [ṛta]—(1) Speech which is both sweet yet true—VC., Siddhāntapradīpa

(2) Religious practice (anuṣṭhīyamāno dharmaḥ)—Subodhinī I preferred this older connotation to

(3) yathārthopadeśakatva of Bhāvāratha Dīpikā, Bhaktamanorañjanī, Bālaprabodhini

(4) pious act (puṇyaṃ karma)—Bhāgavata Candrikā

[14]:

bhavāya—stability, preservation—Bhāvāratha Dīpikā, Siddhāntapradīpa; but I followed Padaratnāvalī, VC., Bhāgavata Candrikā, Bālaprabodhini and translated it as ‘prosperity’.

[15]:

The use of the present tense for this past event is vigorously defended by VC. on the ground that the pastimes of the Lord never end, due to their continuance in the inñnite number of the worlds. Bhāvārtha-dīpikā-prakāśa endorses VC.’s view.

[16]:

Yadu—Son of king Yayāti of the Lunar race and founder of the Yādava clan in which Kṛṣṇa was born. He refused to bear the curse of old age passed upon his father by the sage Śukra and in consequence he incurred his father’s curse.—DHM. 371.

[17]:

Madhu-vana—This forest was the dwelling place of demon Madhu. Śatrughna founded a city—Mathurā—after Madhu’s death here. This region includes the city of Mathurā and its surrounding region including Vṛndāvana—Subodhinī, Bālaprabodhini

[18]:

Subodhinī gives the details of the excellence of Dvārakā over the Heaven as follows:

There are gods in Svarga, in Dvārakā dwells the God of gods. There are heavenly damsels in Svarga while in Dvārakā lives the goddess of Wealth (Lakṣmī). The denizens of Svarga fall down (when their balance of good deeds is exhausted) while the citizens of Dvārakā go up (and are liberated from the worldly existence).

[19]:

v.l. anugrahoṣitam [anugrahoṣita]—Who made it his place of residence out of his grace—Bhāvāratha Dīpikā Vide Bhāgavata Candrikā

anugraheṇa uṣitam adhivasantam /

VC.—Where his grace is desired—anugraha eva iṣitaḥ iṣṭaḥ yatra tam /

[20]:

VC. and Bhāvārtha-dīpikā-prakāśa explain:—The ladies of Vraja whose hearts were set on testing the nectar of (Kṛṣṇa’s) lower lip, frequently fell in ecstatic swoon by remembering the previous night’s kisses in the morning (one cannot imagine their condition at the time of actual kissing.)

[21]:

Caidya (Śiśupāla)—son of Damaghoṣa and Śrutaśravā (sister of Vasudeva). He was the arch-enemy of Kṛṣṇa, as he (Kṛṣṇa) carried off Rukmiṇī, his proposed wife. At the time of the Rājasūya sacrifice of Yudhiṣṭhira, he was slain by Kṛṣṇa in punishment of opprobrious abuse.—Bhāratīya Paurāṇika Kośa 3118-9, DHM. 294.

[22]:

Bhauma—The son of the Earth i.e. the Asura Naraka; ruled at Prāgjyotiṣa; carried away 16000 women to his palace, robbed Aditi of her ear-rings and demanded Airāvata from Indra; at Indra’s request killed by Kṛṣṇa at Prāgjyotiṣapura; the articles carried away by him were returned to their owners while all the women joined Kṛṣṇa’s harem; Bhagadatta who sided with Duryodhana in the Mahābhārata war, was Naraka’s son.—Purāṇa Index. 2.206-7, BDP. 163 Bhāratavarṣīya Prācīna Caritra Kośa 1.513-14.

[23]:

Bhāvāratha Dīpikā alternatively explains:

(1) dismounting on the ground, and repairing to the banks of a river, he performed his evening duties.

(2) he went to the pastures in the guise of a cowherd.

[24]:

Kramasandarbha. observes that this verse should not be explained as having any reference to Brahma, as in V. 30 the reference is clearly to Kṛṣṇa.