Chapter 14 – King Yudhiṣṭhira grows apprehensive at the sight of evil omens
Sūta said:
1-2.) When Arjuna had departed for Dvārakā, eager to see his relatives and to know about the divine actions (and intentions) of Śrī Kṛṣṇa, the One renowned for His holiness. He, however, did not return from that place even though many months had passed. In the meantime King Yudhiṣṭhira, the illustrious scion of Kuru, saw many inauspicious omens manifesting around him.
3.) Yudhiṣṭhira saw the fierce movement of time, in which the characteristics of the seasons were reversed. People had taken to sinful ways of living, their minds possessed with anger, greed and falsehood.
4.) The behavior of people became predominantly crooked, and even friendship was mixed with deceit (and with selfish motives); there was increasing conflict among fathers, mothers, friends, brothers, and even between husbands and wives.
5.) When such extremely inauspicious omens occurred, indicating the nearing of a terrible time for all humans (the change of Yuga to Kali Yuga is beginning), the king, seeing the nature of people becoming inclined towards adharma due to greed and other vices, spoke to his younger brother (Bhīmasena) as follows :
Yudhiṣṭhira said:
6.) Arjuna was sent to Dvārakā, with the desire to see our relatives and to learn about the wellbeing and activities of the Lord (Śrī Kṛṣṇa), who is glorified by the virtuous.
7.) Now seven months have passed, O Bhīmasena, and still Arjuna has not returned. I do not quite understand for what reason your younger brother has not yet returned.
8.) Could it be, as the sage Nārada once instructed us, that the time has come for the Lord to withdraw His earthly pastimes, having completed His divine mission?
9.) From whom (through the grace of Kṛṣṇa) we received all our opulence, kingdom, spouse, life, family, and subjects, as well as victory over our enemies and even the heavenly planets.
10.) Now behold, O tiger amongst men (Bhīma), terrifying omens are appearing both in the sky (celestial realms) and on the earth, as well as within the body — they all indicate some great impending danger, which bewilders my mind.
11.) My left thigh, left eye and left arm, dear brother, are throbbing again and again, and my heart quakes every now and then:— all these signs are indicating that something extremely unpleasant is about to happen.
12.) The she-jackal cries out inauspiciously as the sun rises, her face emitting fire, and this dog here is howling like one who is afraid, right in front of me.
13.) Good animals (such as the cow) pass by to my left, while other (inauspicious) animals (such as the donkey etc.) turn to my right. I see my horses weeping, O tiger amongst men (Bhīma).
14.) This pigeon, appearing as if a messenger of death, and the owl, agitating the mind with its ominous presence, along with another owl whose continuous hooting sounds have caused sleeplessness, all seem to portend emptiness, desolation, or some approaching calamity.
Special Note – In Vedic and Purāṇic literature, natural signs and omens are often seen as reflections of cosmic disturbances or impending karmic consequences. King Yudhiṣṭhira, who is highly righteous and spiritually sensitive, observes such ominous signs around him and becomes deeply disturbed.
The pigeon is often viewed in Indian tradition as a bearer of bad news, especially if seen in unusual behavior. Here it is described as a mṛtyu-dūta, a “messenger of death”, suggesting that some great misfortune is about to occur.
The owl, typically a nocturnal and solitary bird, is associated with darkness, mystery, and death in many cultures, including in India. Its appearance during the day or its eerie hooting is considered inauspicious.
The repeated hooting by another owl has caused restlessness and insomnia, signs of disturbed mind and cosmic imbalance.
15.) The directions (of the world) are covered with smoke; the orbs of the sun and the moon appear with a misty halo encircling them; the earth with the mountains quakes (every now and then); and there are frequent thunder-claps accompanied by violent flashes of lightning-strokes, dear brother.
16.) The wind is blowing harshly, spreading dust and darkness; the clouds are raining blood, and everything around appears dreadful.
17.) Look at the sun, which has lost its brilliance, and the planets contending (clashing) against one another in the heavens. The heaven and the earth seem to be set on fire due to multitudes of ghosts and other creatures (evil spirits) congregating here and there.
18.) Rivers, lakes and reservoirs are agitated, and the minds of people are disturbed. Even sacred fires are not blazing properly, despite being fed with ghee. I wonder what surprise is this (fateful) time going to spring on us?
19.) Calves are not drinking milk from their mothers, and the cows do not allow themselves to be milked. They are crying, with tears in their eyes, and the bulls in the pastures have lost their joy (do not rejoice with the herd).
20.) The deities (Idols of Gods) seem to be weeping, sweating, and moving from their places; these provinces, villages, cities, gardens, mines, and hermitages, having lost their splendor and joy, what misfortune are they indicating to us?
21.) On account of these grave disturbances, I am led to believe that the earth has undoubtedly lost its good fortune, having been deprived (of the touch) of the Lord’s feet (Śrī Kṛṣṇa), whose presence was the source of all opulence and auspiciousness.
22.) While the king was thinking in this way, his mind disturbed by the inauspicious omens he had seen, O brāhmaṇa (Śaunaka), the chariot of Arjuna, bearing the banner with the image of Lord Hanumān, returned from the city of the Yadus (Dvārakā).
23-24.) Seeing Arjuna fall at his feet in an unusually distressed state, his head lowered, and tears flowing from his lotus-like eyes, the King (Yudhiṣṭhira’s) heart greatly troubled upon seeing his brother so pale and lifeless, questioned him in the midst of their friends, remembering the words spoken by the sage Nārada.
Yudhiṣṭhira said:
25.) Are our relations Madhu, Bhoja, Daśārha, Arha, Sātvata, Andhaka and Vṛṣṇi living happily in Dvārakā (Ānartapurī)?
26.) Or is our venerable maternal grandfather—Śūrasena hale and hearty? Is the maternal uncle Vasudeva (Ānakadundubhi) along with his younger brothers, enjoying good health?
27.) Are his wives, our aunts, the seven sisters of whom Devakī is the chief, happy themselves, along with their sons and daughters-in-law?
28-29.) Does king Āhuka (Ugrasena, the father of Devakī), whose son (Kaṃsa) was notorious for his wickedness, and his younger brother (Devaka) still alive? And are Hṛdīka and his son (Kṛtavarman), Akrura (a cousin of Vasudeva), Jayanta, Gada and Sāraṇa (brothers of Śrī Kṛṣṇa) as well as Śatrujit and others doing well? And is the divine Śrī Rāma (Balarāma), the Lord of the Sātvata clan (Yadavas) happy?
30-33.) Is Pradyumna (Śrī Kṛṣṇa’s eldest son) the greatest warrior among all the Vṛṣṇis well? And is the divine Aniruddha (Pradyumna’s son) whose prowess is unfathomable keeping well?
Suṣeṇa and Cārudeṣṇa (two of the ten sons of Rukmiṇī, of whom Pradyumna was the eldest) and Sāmba born of Jāmbavatī, and all the other great children of Śrī Kṛṣṇa, including Ṛṣabha, as also their children, and even so Śrutadeva, Uddhava and the other attendants of Śrī Kṛṣṇa and other principle Satvatas (Yadavas)—Sunandā and Nanda being the chief of them—are all these doing well, protected by the arms of Śrī Rāma and Śrī Kṛṣṇa? Do they ever enquire after our welfare, bound as they are by ties of affection to us?
34.) And what about Lord Govinda (Śrī Kṛṣṇa), the beloved of His devotees and the protector of dharma — is He living happily in Dvārakā, surrounded by His friends and well-wishers?
35.) That Supreme Person, the primordial being, and friend of Ananta Śeṣa, resides amidst the ocean of the Yadu dynasty for the sake of the auspiciousness, welfare, and upliftment of all living beings in the world.
36.) In their own city (Dvārakā), protected by whose (Śrī Kṛṣṇa’s) arms, the Yādavas (who are) honoured (by the citizens) sport in delight (or pass their time in great happiness) like the attendants of Śrī Viṣṇu (the Lord of Vaikuṇṭha).
37.) By rendering service to His (Śrī Kṛṣṇa’s) lotus feet as their primary duty, and to the sixteen thousand & eight wives of the Lord (of whom Satyabhāmā was the first), having conquered the celestial gods in the battle, obtained His blessings and enjoyed pleasures (Pārijāta tree) befitting the consorts of the wielder of the thunderbolt (Indra).
38.) Yādavas, the great warriors, dependent on the success of whose (Śrī Kṛṣṇa’s) arms and free from fear from any quarter, often tread on (and occupy seats in) the assembly hall called Sudharmā, proper for the greatest among the celestial gods, which (the assembly hall) they (the Yādavas) brought down (on the earth) by force.
Special Note – Sudharmā is described in the Purāṇas and Mahābhārata as the celestial assembly hall (sabhā) of the devas (gods), located in Svarga-loka (heaven). It was: After Śrī Kṛṣṇa defeated many demonic enemies and established Dvārakā as the capital of the Yādava dynasty, He desired to replicate divine opulence on earth. He decided to acquire Sudharmā, the celestial assembly hall, to enhance the glory and auspiciousness of Dvārakā. Along with Sātyaki and other Yādavas, Śrī Kṛṣṇa traveled to Svarga-loka (heaven). There, they challenged Indra, the king of the devas, and demanded that Sudharmā be given to them. Indra resisted, but upon recognizing Śrī Kṛṣṇa’s divine will and supreme authority as the source of all devas, he ultimately yielded. The hall of Sudharmā was then brought to earth—either by mystical means or as an act of divine manifestation—and was established in Dvārakā. From then on, the Yādavas often held court in Sudharmā, enjoying its divine qualities—free from fatigue, aging, and endowed with celestial beauty.
39.) Dear brother (Arjun), you appear to me pale (one who has lost his lustre). Are you hale and hearty? Or did you. who stayed there over-long, not received due respect and were insulted?
40.) I hope no one tormented you with words etc., devoid of love and full of inauspicious import. Did you ever fail to grant the prayer of suppliants who approached you with some hope or to give something which you might have promised of your own accord?
41.) I hope you never turned away any Brāhmaṇa, child, cow, aged or ailing man, any woman or any creature whatsoever that might have approached you for protection, noted as you are for affording shelter (to the needy).
42.) I hope that you have not approached a woman (having an illicit affair) who should not be approached (as he was already married), or failed to properly honor a woman who should be honored, or been defeated on the road by those who are not your superiors or equals (in weaponry).
43.) Have you taken your meals leaving behind (hungry) children and old men deserving to be fed? Have you engaged in an act that is disgraceful and unworthy of you?
44.) Or, is it that you have been torn from your ever most beloved and intimate friend and relation (Śrī Kṛṣṇa), and thus consider yourself desolate; for there can be no other cause of your agony.
Thus ends the fourteenth discourse entitled “Yudhiṣṭhira’s doubt”, 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 :
The narrative opens with Arjuna’s journey to Dvārakā, a pilgrimage driven by the yearning to connect with his divine relative, Śrī Kṛṣṇa, and to understand the unfolding of sacred events. Yet, time stretches on, and Arjuna’s return is delayed, casting a shadow of unease upon the righteous King Yudhiṣṭhira. In his spiritual sensitivity, the King perceives a disharmony in the very fabric of existence. The seasons themselves seem to falter, mirroring a deeper societal decay where virtues wane, and the heart becomes fertile ground for the seeds of anger, greed, and deceit. Even the bonds of kinship and affection, meant to be anchors of stability, are tainted by self-interest and conflict, a stark departure from the harmonious principles that once governed human interaction.
Witnessing these unsettling omens, Yudhiṣṭhira, a soul attuned to the subtle currents of the cosmos, recognizes the approaching twilight of an era. The very atmosphere vibrates with the anticipation of a profound shift, the descent into a darker age where dharma, the righteous order, begins to falter. He speaks to Bhīmasena, his words imbued with a wisdom born of spiritual awareness, questioning the prolonged absence of Arjuna. Could it be, he muses, echoing the words of the sage Nārada, that the Lord’s earthly play is drawing to a close, His divine purpose fulfilled? The King reflects upon the boundless grace bestowed upon them through Kṛṣṇa – their kingdom, their family, their very lives, and even their victories – all a testament to His divine presence.
Now, however, the celestial and terrestrial realms alike offer a disquieting symphony of ill-portents. Within his own being, Yudhiṣṭhira feels the tremors of an impending upheaval, a deep disquiet that confounds his usually steadfast mind. The cries of animals, the unusual behavior of birds, the very elements – the smoky skies, the dimmed radiance of the sun and moon, the quaking earth – all speak of a cosmic imbalance, a disruption in the natural order that reflects a deeper spiritual unease. Even the sacred flames, symbolic of divine presence, flicker weakly. The King’s heart aches with the growing realization that the source of all auspiciousness, the very touch of the Lord’s feet upon the earth, may be withdrawing, leaving a void where divine grace once flowed freely.
As these somber reflections weigh heavily upon Yudhiṣṭhira’s heart, Arjuna finally returns, but not with the radiant joy of reunion. Instead, he prostrates himself, a figure of profound distress, his eyes overflowing with tears. The King, witnessing his brother’s pallor and lifelessness, is deeply troubled, his mind recalling Nārada’s prophetic words. He inquires about the well-being of their kinsmen in Dvārakā, a litany of names spoken with a mixture of concern and perhaps a dawning apprehension. He seeks assurance about the elders, the younger generations, and the devoted followers of the Lord, clinging to the hope that all is well within the sacred city protected by Kṛṣṇa’s divine presence.
Yudhiṣṭhira’s inquiries extend to the very essence of their existence – Lord Govinda, the beloved of devotees and the upholder of dharma. He recognizes Kṛṣṇa as the primordial being, the friend of the eternal Ananta Śeṣa, whose presence in the Yadu dynasty has been a source of upliftment for all beings. He speaks of Dvārakā as a realm blessed by Kṛṣṇa’s protection, where the Yadavas once moved with joy, akin to the attendants of Lord Viṣṇu. He recalls their past glories, the blessings they received through their devotion to the Lord’s lotus feet. Yet, seeing Arjuna’s evident sorrow, a deeper unease settles within him. He gently questions his brother, seeking the root of his despondency, wondering if it stems from disrespect, harsh words, unmet obligations, or perhaps the most profound loss of all – separation from their dearest friend and divine guide, Śrī Kṛṣṇa. For in that sacred bond, Yudhiṣṭhira intuits, lay the true source of Arjuna’s current agony.
Spiritual Reflection :
In a world that slips into the chaos of Kali, this chapter reveals the sensitivity of a spiritually awakened heart. Yudhiṣṭhira sees beyond the surface and perceives the divine undercurrent—the subtle withdrawal of Śrī Kṛṣṇa, who is the soul of dharma, the heart of the cosmos.
It teaches us that when the Lord departs from one’s inner life, even the most splendid kingdom becomes lifeless. When divine remembrance fades, all dharmic structures begin to collapse. Conversely, when one lives in awareness of Him, even misfortune becomes filled with sacred meaning.
Thus, the true catastrophe is not outer collapse, but the loss of divine connection. And the true hero is not one who clings to worldly power, but one who, like Yudhiṣṭhira, feels the pulse of the Lord in every sign, and seeks only His presence.
Short Question & Answers :
Q1: Observing the changing seasons and the moral decline in humanity, what deeper spiritual truth did King Yudhiṣṭhira discern about the nature of time and human consciousness?
Answer: Yudhiṣṭhira, with his spiritually attuned vision, perceived these disturbances not merely as temporal shifts but as reflections of a deeper cosmic transition. He recognized that the external world mirrors the internal state of collective consciousness, where a departure from dharma and the embrace of negative qualities like greed and anger lead to a disharmony in the natural order. This signifies the interconnectedness of the inner and outer realms, where the spiritual health of humanity directly influences the well-being of the world.
Q2: The inauspicious omens deeply troubled Yudhiṣṭhira. What spiritual lesson can we glean from his sensitivity to these signs?
Answer: Yudhiṣṭhira’s distress highlights the importance of spiritual awareness and receptivity to subtle cues from the universe. These omens, often dismissed as superstition, can be seen as whispers of a larger cosmic narrative, hinting at impending karmic consequences or shifts in the divine plan. His sensitivity underscores the need to cultivate inner stillness and attentiveness to the interconnected web of existence, allowing us to perceive the deeper spiritual currents at play.
Q3: Yudhiṣṭhira pondered if Śrī Kṛṣṇa was concluding His earthly pastimes. What does this contemplation reveal about the spiritual understanding of divine incarnations and their purpose?
Answer: Yudhiṣṭhira’s thought reflects an understanding that even divine incarnations have a specific purpose and duration within the earthly realm. Their actions, though seemingly part of the temporal world, are ultimately part of a larger cosmic design aimed at the upliftment and spiritual evolution of beings. The contemplation of Śrī Kṛṣṇa’s potential withdrawal signifies a recognition of the cyclical nature of divine intervention and the eventual return of the Supreme Being to His eternal abode after fulfilling His mission.
Q4: Upon Arjuna’s sorrowful return, Yudhiṣṭhira inquired about the well-being of the Yadavas, particularly focusing on Lord Kṛṣṇa. What does this emphasize about the spiritual significance of the Lord’s presence in the world?
Answer: Yudhiṣṭhira’s primary concern for Kṛṣṇa’s well-being underscores the profound spiritual impact of the divine presence. He recognizes Kṛṣṇa as the source of all auspiciousness, the protector of dharma, and the very foundation of their prosperity and joy. His inquiry highlights the understanding that the Lord’s presence is not merely a personal relationship but a vital force that sustains the spiritual and material well-being of the entire world. The potential absence of this divine anchor is perceived as a harbinger of profound loss and instability.
Q5: Arjuna’s deep distress upon returning from Dvārakā is palpable. What spiritual insight can we gain from his apparent desolation?
Answer: Arjuna’s profound sorrow, possibly stemming from separation from Kṛṣṇa, reveals the profound spiritual bond between the devotee and the Divine. It illustrates that the truest source of joy and strength lies in this connection. His desolation underscores the emptiness felt when that divine communion is disrupted or perceived to be lost. It serves as a reminder of the soul’s innate longing for the Supreme Being and the deep pain experienced in separation.
Q6. Why does Yudhiṣṭhira suspect that Śrī Kṛṣṇa has departed from this world?
A. Because he observes that all sources of auspiciousness—social harmony, natural balance, and inner peace—are vanishing. To him, such disruptions are possible only if the Lord’s divine feet no longer grace the earth. The fading of spiritual vitality signals the end of the divine play (līlā) on earth.
Q7. What is the spiritual symbolism of animals weeping, deities sweating, and cows refusing to give milk?
A. In the Vedic worldview, all creation resonates with the presence of the Divine. When the Lord withdraws His grace, all beings—human, animal, and even divine images—reflect this loss. Such signs symbolize nature mourning the departure of the Divine, revealing how all life is intimately connected with the Supreme.
Q8. How does Yudhiṣṭhira’s questioning of Arjuna reflect a spiritual bond with Śrī Kṛṣṇa?
A. Yudhiṣṭhira senses that only the loss of Śrī Kṛṣṇa could cause such deep anguish in Arjuna, whose valor and composure were unmatched. His questions subtly lead to the spiritual heart of the matter: when the Lord departs, even the strongest devotees feel helpless and empty, revealing their deep dependency on divine companionship.
Q9. What lesson can we draw from Arjuna’s silent grief upon returning?
A. Arjuna’s tears and speechlessness reveal the spiritual truth that even the mightiest warrior becomes powerless without the Lord. His sorrow teaches that true strength lies not in arms, but in divine connection. When that connection is lost, worldly victories lose all meaning.
Q10. How does this chapter prepare the reader for the coming of Kali Yuga?
A. Through Yudhiṣṭhira’s sensitive observations, the scripture illustrates that the transition into Kali Yuga is not merely historical—it is a spiritual descent. The loss of divine presence leads to inner and outer chaos. The text invites readers to seek refuge in timeless dharma and the Lord’s name (mantra) during the darker times of Kali.
