Chapter 8 – Śrī Kṛṣṇa is extolled by Kuntī and Yudhiṣṭhira’s Repentance
Sūta said:
1.) Placing the ladies at the head and accompanied by Śrī Kṛṣṇa, they all then proceeded to the bank of the Gaṇgā in order to offer oblations of water to their departed kinsmen, seeking such oblations (a practice to honor and provide solace to the spirits of the departed).
2.) Having offered water to the deceased and bitterly wept for them, they all immersed themselves once more in the water of the Gaṇgā, that (the river) which had been sanctified by contact with the dust of Śrī Hari’s lotus like feet.
3-4.) Showing how all created beings are subject to death, which cannot be averted. Lord Mādhava (Śrī Kṛṣṇa) and the sages (Dhaumya and others) consoled king Yudhiṣṭhira (the lord of the Kurus) and his younger brothers (Bhīma and others), Dhṛtarāṣṭra and his wife, Gāndhārī (daughter of the king of Gāndhāra), who was stricken with grief at the loss of her sons, as well as Pṛthā (Kunti) and Draupadī, all of whom had lost their kith and kin, and were sitting there plunged in grief.
5-6.) Having made Yudhiṣṭhira regain his kingdom, that had been usurped by gamblers, and having got killed the wicked ones whose life was cut short due to touching the hair of the queen (Draupadī), and having enabled (Yudhiṣṭhira) to perform thrice the horse-sacrifice (Aśwamedha Yajña) with the best possible materials and with the aid of the best available priests, he (Śrī Kṛṣṇa) caused his Yudhiṣṭhira’s fame spread in all directions, like that of god Indra (who is raised to this exalted position only after performing a hundred Aśwamedha sacrifices).
7-8.) And having taken leave of Pāṇḍavas and having exchanged mutual respect with Brāhmaṇas like Dvaipāyana (Vyāsa), Śrī Kṛṣṇa, accompanied by Sātyaki and Uddhava got into chariot with the intention of going to Dvārakā, then O Saunak, He perceived Uttarā (widow of Abhimanyu, Arjuna’s deceased son) rushing towards Him, stricken with fear.
Uttarā said:
9.) Protect me, protect me, O great Yogin, God of gods, Lord of the universe! I see no other refuge other than You, especially now when death is closing in from all sides.
10.) Oh all-pervading Lord! An arrow with a red-hot iron tip rushes towards me. Oh Lord! Let it burn me by all means, but let it not kill the child in my womb.
Sūta said:
11.) Hearing her words, the Lord, who is so fond of His devotees, understood that it was a missile (Brahmāstra) discharged by Aśvatthāmā (son of Droṇācārya) in order to exterminate the entire lineage of the Pāṇḍavas.
12.) That very moment. O chief of the sages, the Pāṇḍavas also saw five blazing arrows rushing towards them, and took up their own missiles (arrows).
13.) Perceiving the calamity on his devotees, who thought of none other than Him (of Śrī Kṛṣṇa), the almighty Lord protected them with His own missile called Sudarśana.
14.) Śrī Hari, the Master of Yoga, who is the very Self dwelling in the heart of all living beings, protected the embryo (in the womb) of Uttarā (the daughter of king Virāṭa) by His own Māyā (Yogic power) in order to preserve the line of the Kuru race.
15.) Oh descendant of the Bhṛgu clan (Śaunaka)! Even though the missile called Brahmāstra is unfailing and unstoppable, it became inefficient when it came into contact with the effulgence of Bhagavān Viṣṇu (Śrī Kṛṣṇa).
Special Note – The weapon which was used here was Brahmāstra, not the mighty Brahmaśiras (which was used when Aśvatthāmā was in a direct confrontation with Arjun). Arjun had redeemed the Brahmaśiras from Aśvatthāmā during that time, as he had lacked the knowledge on how to take the weapon back after it was released.
In this above verse in Sanskrit, the weapon name is mentioned as (Brahmaśiras), it is because, all divine weapons of Lord Brahmā are usually termed as “Brahma-śiras” which literally translates to “the weapon of Lord Brahmā (Or) Brahmā’s Head”. The Brahmāstra used here has Lord Brahmā’s single head power, not the four head power which the Brahmaśiras possesses.
16.) Deem this not as a miracle on the part of Lord Acyuta (Śrī Kṛṣṇa), who is an embodiment of all wonders and who, though unborn Himself, creates, maintains and destroys this universe by His own deluding potency (Māyā).
17.) When Śrī Kṛṣṇa was about to leave, the virtuous Pṛthā (Kuntī) along with her sons (the Pāṇḍavas), who had just escaped from the fire of the missile (Brahmāstra), and her daughter-in-law, Kṛṣṇa (Draupadī), addressed Him as follows:
Kuntī said:
18-19.) I bow to you the First Puruṣa (the cause of world), the Lord (of the universe), who is beyond Prakṛti, and who dwells inside as well as outside of all created beings. (I am) ignorant (and hence can simply bow down to) you who are concealed behind the screen of Māyā (Illusion), who is beyond sense-perception and immutable. You cannot be realised by the false perception of an ignorant person, just as an actor in his role in the drama is not recognized by an ignorant spectator.
20.) You cannot be perceived even by pure-hearted sages of the highest order (Paramahaṁsas). How then can we, humans, perceive You? Your manifestation (presence) in our midst, is just to enhance the Devotion in our hearts towards You (due to the compassion of the Lord towards his devotees).
21.) Again and again I bow to you Śrī Kṛṣṇa, the son of Vāsudeva, the delight of Devakī (Your blessed mother), and the foster child of the cowherd Nanda, O Lord Govinda.
22.) Obeisance to you whose navel is adorned with a lotus; obeisance to You, wearing a wreath of lotus flowers; obeisance to You, possessing lotus-like eyes; obeisance to You, whose feet resemble the lotus.
23.) Oh Hṛśīkeśa (Lord of the senses), just as (your own mother) Devakī who was imprisoned (and in grief) for a very long time due to Kaṃsa, and finally she was released by you. So also I, along with my sons, was often saved in a number of calamities by You alone as my protector.
24.) Oh Hari, we have been completely protected by you from poison, from the great fire, from the sight of cannibalistic demons, in the assembly of the wicked, from the danger of forest-dwelling, from the missiles of great warriors in every battle and the missile of the son of Droṇa (Aśvatthāman).
Special Note –
Protected by you from poison – Refers to administration of poison-food to Bhīma by Duryodhana and throwing him in the Gaṅgā after fastening down with creepers.
Protected from the great fire – This refers to Duryodhana’s attempt to burn down Kuntī and Pāṇḍavas in the house of lac at Vāraṇāvata.
Protected from cannibalistic demons – refers to the encounter of Pāṇḍavas with demons like Hidimba & Baka.
Protected in assembly of the wicked – Refers to the assembly of dice-players in which Draupadī was humiliated.
Protected from danger of forest-dwelling – Refers to the different hazards which Pāṇḍavas faced during their stay in the forest for twelve years.
Protected the missiles of great warriors in every battle – Refers to the kurukṣetra battlefield in which Pāṇḍavas had to face a number of enemy missiles.
25.) May calamities befall us at every step through eternity, O Teacher of the world; for it is in adversity alone that we are blessed with Your sight, which eliminates the possibility of our seeing another birth (freedom from Saṃsāra).
26.) A person who is intoxicated with pride arising from birth, wealth, learning, and beauty is not qualified to sincerely think of You (as they have become attached to material things and have forgotten God). You are open to the perception of only those who have nothing to call their own.
27.) You are the only wealth of those who have no sense of possession. Who is beyond the realm of the three Guṇas or modes of Prakṛti, You delight in Your own Self and are perfectly calm; You are the Lord of Mokṣa (final beatitude). I bow to You again and again.
28.) I look upon you as Kāla (Time or Death), the Controller of the Universe, beginningless and endless. Although quarrels (wars) among beings arise from you (as the efficient cause), you move with equality (and dispense pleasure and pain according to their past actions).
29.) None, O Lord, can know what You intend doing when You are acting like humans (due to his Divine Play / Lila). No one is ever dear or loathsome to You; it is humans alone who think of You in terms of diversity (due to their Guṇas).
30.) O Lord, You are the Soul of the universe, and the universe itself. You are, as a matter of fact, devoid of birth and actions; Your birth and actions in the sub-human species (the boar-incarnation), as well as among human beings (Śrī Rāma, Śrī Kṛṣṇa), Rsis (Vāmana) and aquatic creatures (the Fish incarnation) are all mere sport (Divine Play / Lila).
31.) When You offended (Your foster-mother) Yaśodā (by smashing the pot of curds) and she took a rope to bind You, the way in which You stood full of fear, with Your face cast down, Your eyes rolling about in confusion and their collyrium dissolved in tears, fills me with bewilderment. To think that even He of whom Fear itself is afraid should appear so stricken with fear!
32.) Some (persons) say that you, though unborn, appeared to take birth in the Yadu race for (spreading) the reputation of your dear friend Yudhiṣṭhira of pious fame, just as the sandal tree (grown on the Malaya) for the (reputation of the) mountain Malaya.
33.) Others declare that, though birthless, You were born of Devakī, Vasudeva’s wife for the protection of this world and the extermination of the enemies of gods, as a prayer by the couple (in their previous existence).
34.) Others say that as per prayer of god Brahmā (self-born god), you were born to lessen the burden of the earth which, like (an overloaded) boat in the sea, suffered from overpressure (of demons and wicked persons).
35.) Some others (regard that you are born) for performing deeds worth hearing and remembering by (persons) suffering in this worldly existence on account of ignorance, desires and actions (so by learning the Divine Play / Lila of God can Free themselves from the cycle of Saṃsāra and can worship Him).
36.) That is why Your devotees constantly listen to, sing, repeat to others and contemplate on Your stories and rejoice; and it is they alone who behold before long Your lotus-feet that put an end to the stream of births and deaths.
37.) O Lord, (we know) You have always granted the wishes of Your devotees. Is it a fact, then, that You intend this very day to leave us, Your relations and friends, who exclusively depend on You, and who have no asylum other than Your lotus-feet, even though we have been engaged in royal duties that entail sin?
38.) If Your honour is out of sight, what are we Pāṇḍavas and Yadus but (merely) name and form, just as the sense organs are worthless (dead) in the absence of the Soul (controller of the sense-organs).
39.) Oh holder of the mace (Śrī Kṛṣṇa)! The land (in our kingdom) will not appear beautiful (after your departure) just as now it appears decorated by your feet imprinting on the ground your special (divine) marks.
40.) It is by your (favourable) looks that these lands with well-ripened plants and creepers, with their forests, mountains, rivers and seas, prosper (richly).
41.) O Lord, You are not only the Ruler and the Soul of the universe but the universe itself; kindly remove the strong bond of affection that binds me with my own people, the Pāṇḍus and the Vṛṣṇis (the Yadus).
42.) Oh Lord of Madhus (Yādavas)! May my mind be constant and firm in devotion to you and be not attached to any other object just as the stream of the Gaṇgā flows into the sea (alone without minding any obstacles).
43.) Oh Śrī Kṛṣṇa, friend of Arjuna, the best of the Vṛṣṇis, Fire (destroyer) of the prowess of the kings who harassed the earth, of undiminished power and might, Possessor of the wealth of wish-yielding cows (Govinda), one who incarnates (manifests) for removing the afflictions of cows, twice-born ones (Brāhmaṇas) and gods, Oh Lord of Yogas, the Preceptor of all, Oh Venerable Lord, I bow to you.
Sūta said:
44.) Lord Vaikuṇṭha (Śrī Kṛṣṇa) whose entire glory was thus eulogized in sweet words by Pṛthā (Kuntī), smiled gently as if enchanting the world by his Māyā.
45.) Having blessed her (Kuntī) that her desires would be fulfilled (Tathāstu / So be it), said Śrī Kṛṣṇa, and taking leave of her, entered the city of Hastināpura once again; then, after bidding adieu to the others as well, He was about to leave for Dwārakā when king Yudhiṣṭhira detained Him out of love.
46.) The king, who was seized with remorse (for his having been instrumental in bringing about the destruction of his own kinsmen), could not be consoled even though Vyāsa and others, who understood the ways of Providence, and even Śrī Kṛṣṇa of marvellous deeds comforted him by means of legends (illustrations from historical incidents).
47.) Brooding over the death of his kinsmen with a bewildered mind, O holy Brāhmaṇas, and overpowered by affection and infatuation, king Yudhiṣṭhira (the son of Dharma, the god of righteousness) said:
48.) Oh, look at this ignorance rooted in my heart! Evil-minded as I am, I brought about the destruction of many Akṣauhiṇīs for the sake of this body, which is the food of other creatures (such as jackals and dogs).
Special Note – An Akṣauhiṇī consists of 21,870 chariots, an equal number of elephants, 1,09,350 foot soldiers, and 65,610 horses.
49.) There can be no redemption from hell even after millions and millions of years for me, an enemy of children, Brāhmaṇas, my own kith and kin, friends, uncles, cousins and preceptors.
50.) The saving clause found in the scriptures that the destruction of enemies in a righteous war on the part of a monarch seeking the protection of his subjects is no sin, fails to satisfy me.
51.) The wrong that I have done in this life to the womenfolk whose husbands, and other relations have been slain for my sake. I shall not be able to make amends (remove these sins) even through sacrificial performances that are enjoined for householders.
52.) Just as one cannot purify muddy water by mud or the sin of drinking wine by means of (profuse) wine, similarly one cannot remove a single act of killing a living being by (performing) a number of sacrifices (involving the deliberate slaughter of animals).
Thus ends the eight 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 :
At the end of the devastation of the Kurukṣetra war, the Pāṇḍavas, along with Śrī Kṛṣṇa and the royal women, journeyed to the banks of the sacred Gaṅgā to perform the ritual of tarpana—offering water oblations to the souls of their departed loved ones. The grief-stricken survivors wept bitterly as they offered homage to the fallen, seeking peace for their ancestors. The Gaṅgā, already sacred, had been further sanctified by the dust of Śrī Kṛṣṇa’s lotus feet, symbolizing the power of divine contact to purify not only the body but also the burdened heart.
Despite their spiritual strength and heroic accomplishments, the Pāṇḍavas were deeply wounded by the tragic losses they had endured. Śrī Kṛṣṇa, along with the sages, offered words of wisdom and compassion, reminding them of the inevitability of death for all beings. He urged Yudhiṣṭhira and others to see life through the lens of Dharma and detachment, rather than despair. This illustrates a powerful spiritual truth: sorrow is not avoided by the wise, but transcended through surrender to Divine Will.
Having re-established Yudhiṣṭhira’s rule and righteousness through the performance of the grand Aśvamedha Yajñas, Śrī Kṛṣṇa readied Himself to return to Dvārakā. But just as He was about to depart, Uttarā, the pregnant widow of Abhimanyu, came running to Him in terror. She saw a fiery weapon hurtling toward her—Aśvatthāmā’s Brahmāstra, intent on destroying the last heir of the Pāṇḍava lineage. In utter surrender, she cried out to Kṛṣṇa, not for her own life, but for the protection of her unborn child.
The Lord, bound by love for His devotees, responded instantly. He used His own Sudarśana weapon and the power of His divine Yoga-Māyā to shield not only Uttarā but also the embryo in her womb—Parīkṣit. Even the unstoppable Brahmāstra was rendered powerless before His divine radiance. This moment reveals a central truth of bhakti yoga: God protects those who remember Him wholeheartedly, especially in moments of helplessness.
Mother Kuntī, overcome with emotion and gratitude, then offered one of the most revered prayers in the Bhāgavata. In her prayer, she glorifies Śrī Kṛṣṇa as the Supreme Being, hidden behind the veil of Māyā, beyond the reach of even the greatest sages. She reflects on His divine paradox: the Supreme Controller who appears as a child, bound by His mother’s love; the Eternal Lord who plays as a human being for the joy of His devotees. She prays that calamities should visit them again and again—for in those moments, they were graced with His direct presence, which alone can end the cycle of birth and death.
Kuntī Devi’s vision is piercingly clear: material opulence, pride of birth, education, and beauty are obstacles to genuine spiritual surrender. The Lord is easily accessible to those who are humble and devoid of false ownership. She identifies Śrī Kṛṣṇa as Time itself (Kāla)—the controller and dissolver of all creation—and yet, the very source of liberation. Her love is not for the form alone but for the eternal essence of the Lord, beyond all guṇas (qualities of nature), the master of mokṣa (liberation).
She concludes with a plea: may her mind ever flow toward Śrī Kṛṣṇa, as the Gaṅgā flows toward the ocean—unfaltering, unidirectional, and unstoppable. This metaphor encapsulates the heart of devotional living: a life that moves solely toward God, regardless of external circumstances.
Śrī Kṛṣṇa, smiling gently, accepted her heartfelt praises and granted her wish. Though He was ready to leave, He stayed a while longer at the request of Yudhiṣṭhira, who remained tormented by guilt over the massive destruction caused by the war. Despite being reassured by sages and even Śrī Kṛṣṇa Himself that the war was fought in accordance with Dharma, Yudhiṣṭhira’s heart ached with remorse. He lamented that his body, which was the cause of such bloodshed, was unworthy of redemption—even if performed thousands of sacrifices.
He grieved especially for the widows and families torn apart by his actions, doubting even the scriptural assurances of righteousness in war. This highlights a deeply human moment—even those aligned with Dharma can be wracked with moral conflict and sorrow. Yet this sorrow becomes a doorway to deeper humility and surrender, drawing divine grace ever closer.
Short Question & Answers :
Q1: Why did the Pāṇḍavas, Śrī Kṛṣṇa, and the royal women go to the Gaṅgā after the war?
A: They went to the Gaṅgā to perform tarpana, the ritual offering of water to the souls of their departed loved ones who perished in the Kurukṣetra war. It was a moment of deep mourning and purification, symbolizing the spiritual cleansing of grief through sacred action.
Q2: What is the spiritual significance of performing these rites on the banks of the Gaṅgā?
A: The Gaṅgā is already supremely sacred, and her sanctity was heightened by the presence of Śrī Kṛṣṇa. His lotus feet touching her waters signifies the deeper truth that Divine presence sanctifies and purifies even the holiest. Grief, when offered to God, becomes a path to liberation.
Q3: How did Śrī Kṛṣṇa and the sages respond to the Pāṇḍavas’ sorrow?
A: Śrī Kṛṣṇa and the sages offered consoling words, reminding them of the inevitability of death. They encouraged the Pāṇḍavas to see beyond their sorrow through the eyes of Dharma and spiritual detachment, teaching that true peace lies in surrender to the Divine Will.
Q4: What crisis arose as Śrī Kṛṣṇa prepared to return to Dvārakā?
A: Uttarā, pregnant with Abhimanyu’s child, ran to Śrī Kṛṣṇa in panic. A fiery weapon—Aśvatthāmā’s Brahmāstra—was approaching, aimed at killing her unborn baby to extinguish the Pāṇḍava lineage.
Q5: How did Śrī Kṛṣṇa protect Uttarā and her unborn child?
A: In response to her sincere surrender, Śrī Kṛṣṇa used His Sudarśana Cakra and divine powers to shield them. Despite the Brahmāstra’s devastating potency, it could not harm Parīkṣit, who was protected by the Lord from within the womb. This affirms the truth that God is the ultimate protector of those who turn to Him with faith.
Q6: What did Mother Kuntī express in her prayer to Śrī Kṛṣṇa?
A: Kuntī offered a profound and heartfelt prayer, glorifying Śrī Kṛṣṇa as the Supreme Lord, hidden by Māyā, who appears in human form to bless His devotees. She declared that suffering brought them closer to Him, and she prayed for more hardships if it meant continued remembrance of Him.
Q7: What deeper insight did Kuntī give about spiritual obstacles?
A: She stated that material wealth, noble birth, learning, and beauty are obstacles to surrender. These qualities breed pride and delusion. Only one who is humble and detached can truly seek refuge in the Lord.
Q8: How did Kuntī view Śrī Kṛṣṇa’s nature?
A: She recognized Him as Kāla, Time itself—the force behind creation, maintenance, and destruction. Yet, He is also the Supreme refuge and the path to mokṣa (liberation). Her vision pierces the veil of appearances to see Kṛṣṇa as the eternal, unborn Lord.
Q9: What metaphor did Kuntī use to describe ideal devotion?
A: She prayed that her mind may flow toward Śrī Kṛṣṇa like the Gaṅgā flows to the sea—unfaltering and unceasing. This reflects the essence of bhakti: constant, one-pointed remembrance of the Divine.
Q10: Why did Śrī Kṛṣṇa delay His departure after accepting her prayer?
A: Śrī Kṛṣṇa agreed to stay at the request of Yudhiṣṭhira, who remained overwhelmed by guilt for the bloodshed of the war. Despite divine assurances and the performance of Dharma, Yudhiṣṭhira’s conscience was troubled, revealing the depth of his sensitivity and righteousness.
Q11: What was the nature of Yudhiṣṭhira’s remorse?
A: Yudhiṣṭhira felt that his very existence had brought about widespread destruction. He doubted whether even a thousand yajñas could cleanse the sin of war. He grieved deeply for the widows and orphans, showing that even those established in Dharma may be called to deeper surrender through suffering.
Q12: What is the broader spiritual teaching of this chapter?
A: This chapter teaches that even the righteous suffer, but suffering becomes purified when thoughts are offered to God. Surrender, devotion, and remembrance of the Lord are more powerful than any external ritual. True strength lies in humility, and divine protection is assured for those who seek refuge in God with faith.
