Chapter 10 – Śrī Kṛṣṇa’s Departure to Dwārakā
Śaunaka said:
1.) Having got rid of the ruffians who sought to rob him of his lawful heritage, how did Yudhiṣṭhira, the foremost of pious rulers, proceed (to rule his kingdom) with his younger brothers and what did he accomplish later, averse as he was to the gratification of his senses?
Sūta said:
2.) Having revived the race of Kuru, that had been consumed by the fire of destructive feud—even as the wild fire produced by the rubbing of bamboo stems against one another consumes a whole forest of bamboos—and having established Yudhiṣṭhira on his throne, the almighty Śrī Hari (Śrī Kṛṣṇa), the promoter of the world, rejoiced at heart.
3.) He (Yudhiṣṭhira) whose delusion had been dispelled by the dawning of accurate knowledge after listening to the speeches of Bhīṣma and Acyuta (Śrī Kṛṣṇa), and whose supporter was the invincible Lord and who was surrounded by his younger brothers (Bhīma & others), ruled over the whole earth, stretching as far as the oceans could reach. Just like Indra (the lord of paradise), whose supporter was Acyuta (Śrī Viṣṇu) governed the Heaven.
4.) The god of rain poured down copious showers; the earth yielded all that was desired; while cows that had large udders, gladly sprinkled the stalls with milk.
5.) In every season, rivers, seas, mountains, medicinal plants, trees and creepers—all yielded (fruitioned in) his (Yudhiṣṭhira’s) desires.
6.) Living beings had no worries or physical ailment nor afflictions of any kind—whether brought about by a wrathful Providence, any fellow-being or by one’s own self (in the form of bodily or mental suffering) at any time whatsoever so long as Yudhiṣṭhira (who regarded none as his enemy) reigned as king.
7-8.) After spending some months at Hastināpura for the consolation of His friends and relatives as well as for the satisfaction of His sister (Subhadrā, wife of Arjuna), Śrī Kṛṣṇa asked leave of king Yudhiṣṭhira (to return home) and, permitted by him, He embraced him and bowed to him and, embraced or greeted in turn by others (those who were of the same age or younger) and mounted His chariot.
9-10.) Subhadrā, Draupadī, Kuntī, Uttarā (the daughter of Virāṭa), Gāndhāri, Dhṛtarāṣṭra, Yuyutsu (the only surviving son of Dhṛtarāṣṭra, born of a Vaiśya wife), Kṛpācārya (born in the line of the sage Gautama), Nakula and Sahadeva (the twin-born half-brothers of Yudhiṣṭhira), Bhīma, Dhaumya (family priest for Pāṇḍavas), Satyavatī (Bhīṣma’s stepmother) and others ladies almost fainted (with sorrow), as they could not bear separation from the Lord (Śrī Kṛṣṇa, the wielder of the Śārṅga bow).
11.) A wise person, who has become freed from the association of evil persons due to good company (of saintly people), is not enthusiastic about giving it up (the company of evil people); (similarly), having once listened to his enlightening glory (the glories of Śrī Kṛṣṇa), a wise person would not bear separation from him (Śrī Kṛṣṇa).
12.) How, then, could the Pāṇḍavas (the sons of Pṛthā), endure the (grief of) separation (from Śrī Kṛṣṇa) on whom they had bestowed their minds and hearts? Having had the privilege not only of seeing Him (at close quarters), but also touching His person (being in close contact with Him) and conversing with Him, also sleeping (sharing the same resting place as they were very affectionate to Śrī Kṛṣṇa and viewed him as their father figure), sitting and dining with Him quite often, how did they bear the separation from the Lord (Śrī Kṛṣṇa)?
13.) Looking at Him with unwinking eyes, bound as they were by ties of affection to Him, they all hurried to and fro (to fetch parting presents for Him), their heart running after Him (Śrī Kṛṣṇa).
14.) As Śrī Kṛṣṇa (son of Devakī) was about to depart from the palace, the ladies who were bound to Him by ties of kinship restrained their tears of affection from trickling down, anxious as they were, lest any harm might come to Him (through such shedding of tears, which is regarded as inauspicious at the time of parting from a beloved friend or relation).
15.) (At the time of the departure of Śrī Kṛṣṇa) were sounded the tabors, conchś, kettle-drums, lutes, cymbals, horns, dhundhurī (a musical instrument), large military drums, bells and large kettle-drums.
16.) Going up to the tops of their palaces with a desire to see Śrī Kṛṣṇa, ladies of the Kuru clan, with eyes expressive of love, bashfulness and smiles showered flowers on Śrī Kṛṣṇa.
17-18.) The (thick-haired / Gudākesh) Arjuna, the favourite of Śrī Kṛṣṇa, held over his most beloved friend His white umbrella which was bordered with strings of pearls and had a handle of precious stones; while Uddhava and Sātyaki held a pair of most wonderful chowries. Greeted with showers of flowers on the way, Śrī Kṛṣṇa (the Lord of the Madhus) shone brilliantly.
19.) Everywhere were heard true benedictions pronounced by the Brāhmaṇas, which were unsuited to the Lord if viewed in His formless aspect (as the supreme absolute / Paramātmā) but were quite appropriate to Him in His qualified aspect (personal form as Bhagawān).
20.) The mutual conversation of the ladies of the capital of the King of Kurus, whose minds were concentrated on Śrī Kṛṣṇa (one whose glory dispels the darkness of ignorance) was attractive to the ears (minds) of all.
21.) Verily He is the same eternal Person (Puruṣa), who abides in His singular undifferentiated Self even during the night of universal dissolution prior to the manifestation of the three Gunas (modes of prakṛti), when the individual souls retire into God, the Universal Spirit, and when all the forces of creation (the Mahat and its evolutes) too lie dormant (in the Unmanifest).
22.) That same Lord again, by His own power, inspired His own divine energy Māyā (illusory power) consisting of His own life-force (sentient beings) and nature (insentient matter), which desired to create. Although He Himself is without names and forms, He desired to manifest beings of names and forms (as a Divine Play), and revealed the Vedas and other scriptures.
23.) Indeed, He is the same Supreme Spirit whose reality in this world is perceived by seers who have subdued their senses and fully controlled their life-force (by prāṇāyāma etc.), with a mind yearning for His sight and cleansed of all impurities through Devotion; for it is He alone who can thoroughly cleanse our heart (which cannot be so purified by any other means).
24.) Again, O friend, He is the same supreme Lord whose sacred stories have been sung again and again in the Vedas and other esoteric scriptures (like Upaniṣads and Āgamas) by seers (like Vyāsa) that have expounded profound truths, and who in His own sportiveness creates, maintains and reabsorbs the universe all by Himself, and yet does not get attached to the same.
25.) Whenever kings whose intellect is clouded by Tamas (ignorance) live by unrighteousness, verily it is He who by recourse to the quality of pure Sattva (goodness) reveals in Himself the divine attributes of omnipotence, as well as truthfulness, righteousness, compassion and superhuman activity, and assumes various forms from age to age for the good of the world.
26.) Oh, how supremely praiseworthy is the race of Yadu, that has been honoured by this Supreme Person, the Lord of Śri (the goddess of prosperity), through His descent therein. And Oh! How supremely sacred is the forest associated with the name of the demon Madhu (the area of Vraja nearabout the city of Mathurā) that has been graced by Him through His birth as well as by His wanderings (Divine līlā).
27.) Ah! the city of Kuśasthali (Dwārakā, Śrī Kṛṣṇa’s capital) overshadows the fame of heaven and brings merit and renown to the earth (by its very association); for the people of that city always see their Lord (Śrī Kṛṣṇa) casting His smiling looks on them whenever He graciously moves out of His palace.
28.) Indeed, the Supreme Lord (Śrī Kṛṣṇa) to attain whom sages strive to honor the observances of strict vows, sacred rituals, oblations to the fire sacrifices, and other forms of worship, is yet very difficult to attain. But the cowherd women of Vraja were very lucky to drink the ambrosial nectar of His smiling glances (face), they became utterly immersed in Him, losing all awareness of themselves, overwhelmed by the pure ecstasy of divine love.
29.) Oh ! how blessed are His eight principal consorts, Rukmiṇī (who gave birth to Pradyumna), Jāmbavatī (the mother of Sāmba) and Nagnajitī and so on—who were carried off as prizes of valor at an assembly of suitors (svayaṃvara ceremonies) after vanquishing powerful princes like Śiśupāla and other rivals who had sought to claim them unjustly. And also those others (princesses) who were brought in thousands after slaying the demon Narakāsura (the son of goddess Earth / also called Bhudevi).
Special Note –
In His earthly pastimes (līlā), Śrī Kṛṣṇa, the Supreme Lord, accepted eight principal queens (aṣṭabhāryāḥ), each of whom represents a special mode of devotional love (bhakti) and divine surrender. Their marriages to Śrī Kṛṣṇa are not worldly unions, but sacred unions of the soul with the Divine — each queen embodying a unique relationship between the devotee and the Lord.
The 8 Principal Queens of Śrī Kṛṣṇa are :
1.) Rukmiṇī, 2.) Satyabhāmā, 3.) Jāmbavatī, 4.) Kālindī, 5.) Mitravindā, 6.)Nagnajitī (Satyā), 7.) Bhadrā, 8.) Lakṣmaṇā (Mādri)
1. Rukmiṇī — The Embodiment of Pure, Unsullied Devotion:
Hearing of Śrī Kṛṣṇa’s glories, Rukmiṇī’s heart melted into pure love. Representing the devotee who longs only for God, she sent her humble prayer. Śrī Kṛṣṇa, the soul’s true Beloved, came swiftly to her, carrying her away from the prison of worldly ties.
2. Satyabhāmā — The Embodiment of Loving Pride and Fierce Devotion:
Satyabhāmā symbolizes the devotee’s deep possessiveness toward God — not out of selfishness, but out of intense love. Śrī Kṛṣṇa accepts even this pride (māna) with joy, for it flows from the heart’s deep yearning.
3. Jāmbavatī — The Victory of Spiritual Recognition:
Jāmbavatī’s marriage to Śrī Kṛṣṇa represents the devotee’s realization that the same Divine Person who appeared as Rāma is now revealed fully as Śrī Kṛṣṇa. True devotion sees beyond forms and recognizes God’s eternal presence.
4. Kālindī — The Ascetic Lover:
Kālindī performed austerities, desiring nothing but union with the Lord. She shows that those who patiently and steadfastly yearn for God, forsaking all else, are directly embraced by Him.
5. Mitravindā — The Devotee Rescued from Worldly Oppression:
Even when worldly forces (symbolized by her brothers) oppose the soul’s devotion, Śrī Kṛṣṇa personally comes to protect and accept the devotee who calls out to Him in helplessness.
6. Nagnajitī (Satyā) — The Conqueror of Obstacles:
Satya’s marriage shows that the path to God is not easy — like taming wild bulls, one must overcome pride, anger, and selfishness. But when the soul makes effort and longs sincerely, Śrī Kṛṣṇa Himself ensures the victory for that surrendered devotee.
7. Bhadrā — The Joyful Surrender:
Bhadrā represents the devotee who, with the support of saintly souls (her brothers), happily surrenders to Śrī Kṛṣṇa, choosing Him as the sole refuge.
8. Lakṣmaṇā (Mādri) — The Readiness to Offer Oneself Freely:
At her svayaṃvara, Lakṣmaṇā garlanded Śrī Kṛṣṇa without hesitation. She teaches that when the opportunity for devotion arises, the wise soul immediately and joyfully offers itself to the Lord, without delay or doubt.
The Divine Līlā Of Thousands of other wives –
Śrī Kṛṣṇa rescued them because they had been imprisoned and dishonored by Bhaumāsura (also called Narakāsura), a cruel demon who had forcibly abducted them. These women were princesses from many royal families, captured against their will. In ancient society, once a woman had been taken by force, even without her consent, she would be seen as “tainted” and would not be accepted back by her families or kingdoms. They would have been left with no place, no honor, and no future.
Understanding their pure-hearted helplessness and their deep prayers, Śrī Kṛṣṇa, the Supreme Lord — who is Dīna-bandhu (the friend of the fallen) and Pārthasārathi (protector of the virtuous) — slew Bhaumāsura, liberated them, and, most compassionately, married them all to restore their dignity.
Śrī Kṛṣṇa’s marriages to the rescued princesses should never be seen with a material or lustful vision. Thinking that Śrī Kṛṣṇa, the Supreme Lord, acted out of worldly desire is completely wrong and offensive (aparādha).
In truth, these marriages symbolize how God saves and accepts His devotees, even when they feel lost, fallen, or rejected by the world.
Those princesses, imprisoned and dishonored by Bhaumāsura, represent souls trapped in the bondage of ignorance, suffering, and karmic entanglements. When they surrendered and prayed for liberation, Śrī Kṛṣṇa came personally to rescue them — just as He responds to the sincere prayers of any soul who calls out to Him.
His act of marrying them signifies His complete acceptance of the devotee:
- He does not judge the past.
- He lifts up the soul, restoring dignity and giving them the highest position — closest association with Him.
- It is an act of pure grace, not desire.
In fact, Śrī Kṛṣṇa, being Ātmārāma (completely Self-satisfied), has no need or lacks anything which He needs to fulfill. His dealings with the gopīs, the queens, and all His devotees are purely out of love, compassion, and divine play (līlā) — never out of material longing like ordinary beings.
Thus, the marriages are sacred symbols of God’s unconditional love and acceptance of the soul, and they should be understood with reverence, devotion, and gratitude, not with mundane ignorant thinking.
30.) Ah, how astonishing! These women, who outwardly seemed to have lost their purity and social honor (due to the abduction of Narakāsura), have nonetheless achieved the highest perfection of womanhood (the most sacred & purest women in this creation). Though worldly standards had cast them aside, they are truly blessed — for the Lotus-eyed Lord, Śrī Kṛṣṇa, has entered their hearts, and having once embraced them with His love (of Divine Grace), never leaves them, touching them deeply beyond any external appearance.
Special Note – This verse directly shows that external impurity or social judgment means nothing when God accepts a soul. Despite their worldly appearances (being in a body), these women became perfected (sādhu kurvate) because Śrī Kṛṣṇa, the Lord of the universe, had entered their hearts and given them His eternal association.
Thus, it is not outer ritual, birth, or reputation that matters before God — it is the soul’s surrender and longing, which matters the most to attract the Lord’s compassionate grace.
Thus, these episodes are not stories of earthly romance, but revelations of God’s endless mercy — His readiness to embrace and uplift any soul that surrenders to Him, regardless of past impurity or worldly judgment.
31.) While the womenfolk of Hastināpura were uttering such words, Śrī Kṛṣṇa went His way, greeting them by His smiling looks.
32.) Apprehending danger from His foes, king Yudhiṣṭhira despatched out of sheer affection an army consisting of all the four limbs, (elephants, horses, chariots and foot soldiers) to serve as an escort for Śrī Kṛṣṇa (the Slayer of the demon Madhu).
33.) Śrī Kṛṣṇa (the grandson of Śūrasena) now sent back the Pāṇḍavas (the descendants of Kuru), who being strongly attached to Him had come very far, distressed at the thought of separation from Him. He then departed for His own city (Dwārakā) with His favourite companions (Uddhava, Sātyaki and others).
34-35.) Passing through the territories of Kuru-Jaṅgalā, Pāñcāla and Śūrasena (Mathura) and the tract stretching along the banks of the Yamunā, as well as Brahmāvarta and Kurukṣetra, the kingdoms of Matsya and Sāraswata (the territory stretching along the banks of the Saraswatī) and Marudhanwa, the Lord reached the kingdom of Ānarta (Gujarat), lying beyond the principalities of Sauvīra and Ābhīra, O Śaunaka, His horses being a bit exhausted by that time.
36.) In every part of the country He passed through, the people residing there honoured Śrī Kṛṣṇa with presents (of various kinds). At dusk He would alight from His chariot and, repairing to some lake, would do His Sandhyā prayers (evening prayers when the Sun was sinking into the sea / Sunset).
Thus ends the tenth discourse, forming part of the story relating to the Naimiśa forest, in Book One of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized souls).
Summarization Of The Entire Chapter :
In this chapter, Śaunaka inquires about how Yudhiṣṭhira, the pious and righteous king, ruled after his triumph over the forces that sought to strip him of his rightful heritage. Sūta answers by drawing attention to the divine orchestration of Śrī Kṛṣṇa, who, through His supreme grace, not only restored the Kuru dynasty but also established Yudhiṣṭhira as a ruler whose reign would reflect divine justice and compassion. Just as a wild fire devours a forest, so too did the internal strife of the Kuru family consume them, yet with Śrī Kṛṣṇa’s intervention, the fires were extinguished, and the land was purified from all sinful people.
Yudhiṣṭhira’s reign, though outwardly marked by material abundance—where the earth bore fruits as per the desires of the people, and rivers and plants thrived—was more than just a temporal governance. It was a manifestation of divine harmony. This was not the prosperity driven by worldly greed or ambition, but by the divine presence of Śrī Kṛṣṇa, who, as the unshakeable foundation, inspired peace and order in all creation. Under His influence, living beings flourished not only in physical health but in spiritual contentment, untouched by the afflictions of the material world. This serene world reflected the spiritual truth that when the soul is in harmony with the Divine, the outer world naturally follows suit in peace and abundance.
The text then transitions to a poignant scene of Śrī Kṛṣṇa’s departure. Having spent time with the Pāṇḍavas, who were ever devoted to Him, Śrī Kṛṣṇa prepared to return to his kingdom (Dwārakā). The attachment of the Pāṇḍavas to Śrī Kṛṣṇa reveals the depth of spiritual love—where separation from the Divine becomes unbearable, as it evokes the deep longing of the soul for union with its true source. The emotional farewell, marked by the tears of the wives, elders, and companions of the Pāṇḍavas, speaks to the highest form of devotion—the yearning of the soul for the Divine Presence, a yearning so pure that even the thought of separation is a source of intense sorrow. The devotees, having tasted the nectar of divine companionship, can never be content in its absence. Their attachment to Śrī Kṛṣṇa represents the soul’s eternal attachment to the Divine, which transcends the cycles of birth and death, longing for the soul’s return to its original state of oneness with God.
The departure of Śrī Kṛṣṇa is accompanied by a symphony of sounds—blessings and praises from the hearts of the people, symbolic of the reverence and the joy of the devotees who see their Lord as the very embodiment of the Supreme Reality. As He moves through the streets, the ladies shower flowers, and the Pāṇḍavas, who cannot bear to be apart from Him, take up the roles to accompany him as far as they can. Arjuna, holding a white umbrella over His head, symbolizes the seeker whose surrender to the Lord is complete, while Uddhava and Sātyaki, holding the chowries, symbolize the wisdom and energy that accompany divine presence. The showering of flowers is not merely an outward gesture; it is the outward expression of inner devotion, where the flowers represent the soul’s pure offerings of love, surrender, and reverence to the Lord.
In this divine play, we are reminded that Śrī Kṛṣṇa, though manifest in a human form, is the eternal, formless Supreme Being—the Puruṣa, the One without beginning or end. He is the very essence of the universe, beyond time, beyond space, and yet He incarnates for the good of the world, revealing Himself in countless forms, each manifestation a reflection of His divine will to restore cosmic order. Śrī Kṛṣṇa’s acts, though seemingly material—whether slaying demons or engaging in familial duties—are never tainted by ego, desire, or limitation. He acts out of pure divine will, and His actions are for the elevation of the soul, to remind humanity of its divine nature and the path back to oneness with the Supreme.
The chapter then moves into the sacred recounting of Śrī Kṛṣṇa’s consorts and the princesses He rescued from the clutches of Narakāsura. The eight principal queens, each embodying different aspects of devotion, are not mere wives in a worldly sense, but divine representations of the soul’s journey towards the Divine. Rukmiṇī’s pure, untainted devotion, Satyabhāmā’s fierce love, Jāmbavatī’s recognition of the eternal truth, and the other queens symbolize the various ways the soul, in its different states, surrenders to God. Each queen represents a different path to liberation, showing that no matter the form of devotion, Śrī Kṛṣṇa, in His grace, accepts all who come to Him with love and sincerity.
The thousands of rescued princesses, abducted and dishonored by Narakāsura, represent the souls who are imprisoned in the ignorance of worldly attachment, suffering in the bondage of their past karmas. Śrī Kṛṣṇa’s act of rescuing them symbolizes His boundless compassion, for He does not judge the soul based on its external circumstances or past misdeeds. His act of marrying them is an expression of His grace, which lifts the fallen soul and grants it the highest honor—union with the Divine. This illustrates the fundamental truth that the Lord is beyond worldly judgments, and His grace purifies the soul, making it fit for eternal association with Him.
The journey of Śrī Kṛṣṇa, passing through various kingdoms, reflects the spread of divine wisdom and grace across the world. Each kingdom He passes through is an opportunity for the people to recognize Him and honor Him, even if only in the form of gifts or words of reverence. His evening prayers signify the Lord’s constant connection with his inner Self (who is he Himself), showing that even in His earthly form, He remains ever-dedicated to spiritual practices, which is just a Divine Play to teach all human beings to be dedicated to God. His journey, while material in form, is a reminder of the soul’s journey toward the Divine—full of challenges, yet always guided by divine grace (which is He Himself).
In conclusion, this chapter is a profound exploration of the nature of devotion, the transcendent nature of Śrī Kṛṣṇa, and the soul’s eternal journey towards Him. It teaches that true devotion transcends worldly attachment, and the highest spiritual goal is to attain the Lord’s divine grace, regardless of one’s past actions or worldly status. Through His divine play (Līlā), Śrī Kṛṣṇa reveals the path of liberation, where the soul, through devotion, can return to its original state of unity with the Divine, untouched by the suffering and limitations of the material world.
Short Question & Answers :
Q1: How did Yudhiṣṭhira rule the earth after conquering the forces that sought to overthrow him?
A: Yudhiṣṭhira’s reign was marked by divine intervention. While material prosperity flourished under his rule, the true essence of his governance was the divine presence of Śrī Kṛṣṇa. His rule reflected a harmony that transcended mere political success. Just as a forest is purified by a wildfire, the Pāṇḍavas’ struggles were extinguished through Śrī Kṛṣṇa’s grace, leading to a kingdom where peace and prosperity flourished spiritually and materially.
Q2: How did the people of the earth benefit from Yudhiṣṭhira’s rule under Śrī Kṛṣṇa’s divine guidance?
A: Under Śrī Kṛṣṇa’s divine guidance, Yudhiṣṭhira’s reign was not only one of material abundance but also spiritual fulfillment. The earth, under his rule, bore fruits and prosperity according to the desires of the people, but more importantly, it thrived because of the peace and divine order inspired by Śrī Kṛṣṇa. This shows that when the soul aligns with the Divine, the outer world, too, reflects peace, harmony, and abundance.
Q3: What is the significance of Śrī Kṛṣṇa’s departure to Dwārakā?
A: Śrī Kṛṣṇa’s departure marks the moment when the devotee’s attachment to the Divine becomes most apparent. The Pāṇḍavas, deeply attached to Śrī Kṛṣṇa, experience an emotional farewell, which represents the soul’s deep yearning for union with the Divine. Their sorrow in His departure to Dwārakā symbolizes the pure longing of the soul to reunite with its true source, transcending the confines of birth and death.
Q4: How do the actions of the Pāṇḍavas during Śrī Kṛṣṇa’s departure illustrate spiritual devotion?
A: As Śrī Kṛṣṇa departs to Dwārakā, the Pāṇḍavas, who are overwhelmed with devotion, accompany Him with acts of love and reverence—Arjuna holding a white umbrella, Uddhava and Sātyaki with the chowries. These acts represent the complete surrender and spiritual companionship of the devotee with the Divine. The flowers showered by the people symbolize the soul’s offerings of love, reverence, and surrender to Śrī Kṛṣṇa.
Q5: What deeper spiritual truth does the departure of Śrī Kṛṣṇa reveal?
A: Śrī Kṛṣṇa’s departure reveals that He is not bound by time and space, even though He appears in a human form. He is the eternal Supreme, beyond birth and death, manifesting in countless forms to restore cosmic order. His actions, whether in slaying demons or fulfilling worldly duties, are expressions of His divine will, showing that every act of the Divine is meant to guide the soul back to its ultimate union with God.
Q6: What is the symbolic meaning behind Śrī Kṛṣṇa’s queens and the princesses He rescued from Narakāsura?
A: The eight principal queens represent the different facets of devotion to the Divine. Each queen reflects a path of surrender—whether it be pure devotion, fierce love, or deep recognition of truth. The princesses rescued by Śrī Kṛṣṇa, representing souls trapped in ignorance and suffering from the bondage of karma, are lifted by His grace. His act of rescuing and marrying them symbolizes the purification and elevation of the soul, showing that the Divine accepts all souls with love, regardless of their past.
Q7: What deeper spiritual significance lies in Śrī Kṛṣṇa’s journey through the kingdoms?
A: Śrī Kṛṣṇa’s journey through various kingdoms is symbolic of the spread of divine wisdom and grace throughout the world. Wherever He goes, His presence calls forth reverence and recognition of the Supreme. The journey, though material in form, represents the soul’s journey to the Divine—challenging, yet always guided by divine grace, leading ultimately to spiritual liberation.
Q8: What lessons can be drawn from this chapter regarding the soul’s relationship with the Divine?
A: This chapter teaches that true devotion transcends the limitations of worldly attachments. The highest spiritual goal is to attain divine grace, regardless of one’s past actions or worldly status. Śrī Kṛṣṇa, through His divine play (Līlā), guides the soul on the path to liberation, showing that the soul, through love and surrender, can return to its original state of unity with the Divine, untouched by the suffering and limitations of the material world.
