Srimad Bhagavat Mahapuran, if read with full faith, transforms the reader very quickly, and the reader receives its maximum benefit — which is developing pure love for the Supreme Lord Madhava. This is the conclusion of most of our revered scriptures.
The Brahma Purāṇa consists of ten thousand verses, the Padma Purāṇa of fifty-five thousand, Śrī Viṣṇu Purāṇa of twenty-three thousand, the Śiva Purāṇa of twenty-four thousand and Śrīmad-Bhāgavatam of eighteen thousand. The Nārada Purāṇa has twenty-five thousand verses, the Mārkaṇḍeya Purāṇa nine thousand, the Agni Purāṇa fifteen thousand four hundred, the Bhaviṣya Purāṇa fourteen thousand five hundred, the Brahma-vaivarta Purāṇa eighteen thousand and the Liṅga Purāṇa eleven thousand. The Varāha Purāṇa contains twenty-four thousand verses, the Skanda Purāṇa eighty-one thousand one hundred, the Vāmana Purāṇa ten thousand, the Kūrma Purāṇa seventeen thousand, the Matsya Purāṇa fourteen thousand, the Garuḍa Purāṇa nineteen thousand and the Brahmāṇḍa Purāṇa twelve thousand. Thus the total number of verses in all the Purāṇas is four hundred thousand. Eighteen thousand of these, once again, belong to the beautiful Bhāgavatam.
When a child is sick, sometimes parents need to give bitter syrup so that the child can be cured of the disease. But the child will often refuse the syrup because of its bitterness. The mother, who knows the heart of the child, will take that bitter syrup and nicely turn it into a sweet juice or smoothie. The child who earlier refused the syrup will now happily drink it, because it has become a drink of his own choice. The bitter medicine, actually so beneficial to the child, now enters the body easily as the sweet juice he desires. Similarly, the series of stories in Srimad Bhagavatam are like that sweet juice — very attractive and entertaining to the ear and mind of the reader — while the medicine-like instructions containing the Vedic principles are intertwined in the narrative of the story. As they enter the heart of the listener through the ear, they cleanse and purify the heart of the listener.
We sincerely wish that all of us read the Bhagavatam with the same great faith, love and dedication that our beloved Pandit Dr. Shri Kashinath Mishra has repeatedly asked of us, and let these stories cleanse our hearts and increase our love for our dear Lord.
Just by reading Srimad Bhagavat Mahapuran, a special place for the Lord is created in the reader's heart, because the Lord — in the form of Srimad Bhagavat Mahapuran — enters the heart and sweeps it clean of all contamination. We all know that the very same Lord, who is rarely understood even by great sages, who is the Lord of all movable and immovable entities, comes to sit in the heart of the sincere reader or listener of Srimad Bhagavat Mahapuran! All the sages and saintly people listen to it in rapt attention. Lord Shiva speaks Srimad Bhagavat Mahapuran to his wife Parvati. Sheshnag sings Srimad Bhagavat Mahapuran with his unlimited hoods. The four Kumaras — Sanaka, Sanandana, Sanatana and Sanat Kumara — also speak Srimad Bhagavat Mahapuran to glorify Lord Krishna, because every other spiritual and religious process fades before it.
The Lord Himself leaves His spiritual abode and comes down to the place where Srimad Bhagavat Mahapuran is being read (spoken), and sits down to carefully listen. As He Himself stated to Narada Muni:
nāhaṁ vasāmi vaikuṇṭhe yogināṁ hṛdaye na ca mad-bhaktā yatra gāyanti tatra tiṣṭhāmi nārada
"O Narada, I do not live in My spiritual abode, nor do I live in the hearts of great meditating yogis — but I live at the place where My devotees speak about My divine līlās."
The Vedas are compared to the desire tree, because they contain all things knowable by man — dealing with mundane necessities as well as spiritual realization. In Sanskrit, the parrot is also known as śuka. When a ripened fruit is cut by the beak of a parrot, its sweet flavour is enhanced. The Vedic fruit — already mature and ripe in knowledge — becomes even more relishable when spoken through the lips of Śrīla Śukadeva Gosvāmī, who is compared to that very parrot.
There are unlimited benefits to reading Srimad Bhagavat Mahapuran katha. The prime result is that if a person reads attentively and applies the wisdom in their own life, they can attain pure love for Mahaprabhu. Because Śrīmad-Bhāgavatam is completely free of contamination by the modes of nature, it is endowed with extraordinary spiritual beauty and is therefore dear to the pure devotees of the Lord. The word pāramahaṁsyam indicates that even completely liberated souls are eager to hear and narrate Śrīmad-Bhāgavatam. Those who are trying to be liberated should faithfully serve this literature by hearing and reciting it with faith and devotion.
Chaitanya Mahāprabhu describes Śrīmad-Bhāgavatam as the spotless Purāṇa, because it contains transcendental narrations of the pastimes of the Supreme Lord. The history of Śrīmad-Bhāgavatam is also very glorious. Brahmā spoke it to the sage Nārada, who narrated it to Kṛṣṇa-dvaipāyana Vyāsa. Śrīla Vyāsa revealed this Bhāgavatam to the greatest of sages, Śukadeva Gosvāmī, and Śukadeva mercifully spoke it to Mahārāja Parīkṣit.
It was compiled by Vyāsadeva, who drew from his mature experience under the instruction of his spiritual master, Śrī Nārada Muni. Vyāsadeva compiled all the Vedic literatures — the four Vedas, the Vedānta-sūtra (Brahma-sūtras), the Purāṇas and the Mahābhārata — yet he was not satisfied until he wrote Śrīmad-Bhāgavatam. His dissatisfaction was observed by his spiritual master, and Nārada advised him to write on the transcendental activities of the Lord Śrī Kṛṣṇa. Śrī Kṛṣṇa's activities are specifically described in the Tenth Canto of Śrīmad-Bhāgavatam, the Canto considered to contain the substance of the whole work.
Just as the eternal nature of fire is to provide heat and light, the eternal dharma of a jīva (soul) is sevā to the Supreme Lord — and serving Srimad Bhagavatam, which is the literary incarnation of the Supreme Lord, by studying it attentively, is one such very important sevā.
This is why the Bhagavata Mahatmya depicts Bhakti Devi asking Nārada Muni for the welfare of her sons, Gyāna and Vairāgya, and Nārada Muni ultimately concludes that reciting the Bhāgavatam is the best remedy — for, as stated, only the Bhāgavatam can bring jñāna and vairāgya to the level necessary for the practice of pure bhakti.
Therefore, at the very heart of the Bhagavata Mahatmya's exaltation is Krishna's quintessential assertion: "Whatever appears to be of any value — up to and including jñāna and vairāgya — if it has no relation to Me, has no reality."
Mahārāja Parīkṣit was given seven days — he was cursed by a brāhmaṇa boy that he would die within seven days, bitten by a snake. Immediately, being emperor, he understood, "I shall have to die." So he prepared himself. For seven days he tried to understand his relationship with Kṛṣṇa, with God. That is imitated today as Bhāgavata-saptāha. But actually, the Bhāgavatam is not meant to be studied only by imitating Mahārāja Parīkṣit for seven days — no. In seven days we cannot understand even one verse of Śrīmad-Bhāgavatam, what to speak of its eighteen thousand verses. That is not possible. The Bhāgavatam says, nityaṁ bhāgavata-sevayā. The Panchasakha say, "Param shastra Bhagavata... abhyāsa karuthibu nitya…" — it is not for seven days; it is for all of life.
That is why Pandit Dr. Shri Kashinath Mishra has mercifully advised all of us to read at least one chapter from Srimad Bhagwat Mahapuran every day — and more so, to transcend the coming turbulent times, it is all the more important!
Srimad Bhagavatam Canto 1 Chapter 10: Krishna Departs for Dwaraka
Srimad Bhagavatam Canto 1 Chapter 10: Yudhishthira's righteous reign, Sri Krishna's tender farewell to the Kurus, the women's glorification, and His journey to Dwaraka.
Seated upon His chariot and showered with flowers, Sri Krishna takes His leave of Hastinapura and sets out for His own city of Dwaraka, while the sorrowing house of Kuru watches Him go.
Welcome to Srimad Bhagavatam Wisdom, a devotional journey through the sacred histories and teachings of the Srimad Bhagavat Mahapurana. The war is long over, the great Bhishma has departed, and the throne of the Kurus is secure once more in the hands of the righteous Yudhishthira. Into this hard-won peace the tenth chapter of the First Canto brings a quiet, aching farewell. Having stayed on for a while to comfort His grieving kinsmen, Sri Krishna at last prepares to return to Dwaraka — and the whole city cannot bear to let Him go. Here we see what devotion feels like when the Beloved turns to leave: the fainting of loved ones, the rain of flowers from the rooftops, the glorification on the lips of the women of Hastinapura, and the Lord’s own gentle, smiling passage back to His city by the sea.
Chapter Information
Scripture: Śrīmad Bhāgavata Mahāpurāṇa
Canto: 1 (Book One)
Chapter: 10 (Discourse 10)
Chapter title: The Departure of Sri Krishna for Dwaraka
Principal speakers: the blessed Sūta, Ugraśravā (narrator); Śaunaka (questioner); the women of Hastināpura
Principal listener: the sages assembled in the forest of Naimiṣāraṇya, headed by Śaunaka
Main setting: the city of Hastināpura and the long road westward to Dwārakā
Central subject: Yudhiṣṭhira’s righteous reign, Śrī Kṛṣṇa’s farewell to the Kurus, the glorification sung by the women of Hastināpura, and the Lord’s journey home to Dwārakā
Principal verse range: Canto 1, Chapter 10, verses 1–36
In the ninth discourse, the grandsire Bhīṣma lay upon his bed of arrows, awaiting the auspicious hour of his passing. In the presence of Śrī Kṛṣṇa he instructed Yudhiṣṭhira at length on the duties of kings and the eternal principles of dharma, then fixed his whole mind, speech and sight upon the Lord and gave up his breath, merging into the one indivisible Brahman. After the funeral rites, and with the sages returning to their hermitages, Yudhiṣṭhira, accompanied by Śrī Kṛṣṇa, went back to Hastināpura, consoled his uncle Dhṛtarāṣṭra and aunt Gāndhārī, and — permitted by his elders and approved by the Lord — took up the righteous rule of his ancestral kingdom. It is here that the tenth chapter opens.
Yudhishthira’s Reign of Righteousness
The chapter begins with a question. Śaunaka, foremost of the assembled sages, asks the narrator: having destroyed the ruffians who sought to rob him of his lawful inheritance, how did Yudhiṣṭhira — the best of the upholders of dharma — go on to rule together with his younger brothers, he who took no pleasure in the gratification of the senses, and what did he accomplish thereafter?
The blessed Sūta answers. Having caused the dynasty of Kuru — all but consumed by the forest-fire of internal feud — to spring up and grow green again, and having firmly established Yudhiṣṭhira upon his own kingdom, the almighty Lord Śrī Hari, the well-wisher of all the worlds, was glad at heart. His infatuation dispelled by the wisdom that had dawned upon him through the counsel of Bhīṣma and of Lord Acyuta Himself, Yudhiṣṭhira ruled the whole earth to the very shores of the ocean, like Indra in heaven, protected by the invincible Lord and served by the loyal devotion of his brothers.
Under the righteous reign of King Yudhishthira the rains fall in season, the earth yields her wealth, and the cows gladly moisten the pastures with their milk (verses 4-6).
Under the righteous reign of King Yudhishthira the rains fall in season, the earth yields her wealth, and the cows gladly moisten the pastures with their milk (verses 4–6).
Under his rule the whole of creation flourished. The god of rain sent down showers whenever they were needed; the earth yielded everything that was desired; and cows with heavy udders, glad at heart, sprinkled the cow-pens with their milk. Rivers and seas, mountains, trees and creepers and every kind of herb and plant gave their abundant produce in each due season. And no creature was ever afflicted — neither by anxieties of the mind, nor by bodily disease, nor by any suffering caused by the gods, by other beings, or by one’s own body and mind — so long as Yudhiṣṭhira, who regarded no one as his enemy, reigned as king.
Meaning: While Yudhiṣṭhira — who looked upon no one as an enemy — reigned as king, no living being was at any time troubled by anxieties of the mind, by bodily disease, or by afflictions of any kind, whether arising from the gods, from other creatures, or from one’s own body and mind. (SB 1.10.6)
The Lord Asks Leave to Depart
Having stayed on at Hastināpura for some months — for the consolation of His friends and kinsmen, and for the joy of His sister Subhadrā — Śrī Hari at last sought leave of King Yudhiṣṭhira to return to His own city. Permitted by the king, the Lord embraced him and bowed to him; and, embraced and greeted in turn by all who were of His own age or younger, He mounted His chariot.
Then a wave of sorrow passed through the whole household. Subhadrā, Draupadī, Kuntī, and Uttarā the daughter of King Virāṭa; Gāndhārī and Dhṛtarāṣṭra; Yuyutsu and Kṛpācārya; Nakula and Sahadeva, Bhīmasena and Dhaumya; Satyavatī and the other ladies — all of them nearly fainted away, unable to bear the thought of separation from the Lord who wields the Śārṅga bow. For the Sūta explains a truth known to every lover of God:
Meaning: A wise man who, through the company of saints, has been freed from all bad company cannot bear — having once heard them — to give up listening to the enchanting praises of the Lord being sung. How, then, could the sons of Pṛthā endure separation from Him, on whom their very minds were fixed, and whom they had enjoyed the privilege of seeing, touching, and conversing with, and beside whom they had rested, sat, and dined? (SB 1.10.11–12)
The Lord bows to and embraces King Yudhishthira before mounting His chariot, while the royal family, unable to bear the parting, gather about Him in grief (verses 7-10).
The Lord bows to and embraces King Yudhishthira before mounting His chariot, while the royal family, unable to bear the parting, gather about Him in grief (verses 7–10).
Gazing at Him with unwinking eyes, bound to Him by cords of affection, they all hurried this way and that, their hearts running after Him. And as Śrī Kṛṣṇa, the son of Devakī, was about to set out from the palace, the ladies of the family — anxious lest even a shed tear should bring Him ill fortune on His journey — held back the tears that welled up from their longing eyes.
Flowers from the Rooftops
Now the whole city gave itself to a splendid and sorrowful farewell. Tabors and conches, kettledrums and lutes, cymbals, trumpets, and many kinds of drums sounded together. The ladies of the Kuru race climbed to the tops of their mansions to catch sight of Śrī Kṛṣṇa, and rained down flowers upon Him, greeting Him with smiling glances mingled of love and modesty.
Arjuna holds the pearl-fringed white umbrella over his dearest friend while Uddhava and Satyaki wave the chowries, and the ladies of the Kuru race rain flowers from the rooftops (verses 16-18).
Arjuna holds the pearl-fringed white umbrella over his dearest friend while Uddhava and Satyaki wave the chowries, and the ladies of the Kuru race rain flowers from the rooftops (verses 16–18).
Then the thick-haired Arjuna, the favourite of the Lord and dearest of His friends, took up and held aloft over Him a white umbrella adorned with strings of pearls and set upon a jewelled handle.
sitātapatraṁ jagrāhamuktādāma-vibhūṣitam ।ratna-daṇḍaṁ guḍākeśaḥpriyaḥ priyatamasya ha ॥ 17 ॥
Meaning: Arjuna of the thick hair, dearly beloved of the Lord, took up and held over his dearest friend a white umbrella adorned with strings of pearls and mounted upon a handle set with jewels. (SB 1.10.17)
Uddhava and Sātyaki fanned Him with a pair of wonderful chowries; and, showered with flowers all along the way, Śrī Kṛṣṇa, the Lord of the Madhus, shone with dazzling splendour. Everywhere the Brāhmaṇas pronounced true benedictions over Him — words that, though they do not befit the Lord in His unqualified, absolute aspect, are wholly fitting for Him in His personal, gracious form.
The Glorification of the Women of Hastinapura
As the Lord passed on, the women of Hastināpura, who had fixed their hearts upon Śrī Kṛṣṇa of matchless renown, fell to speaking with one another — and their words ravished the ears and hearts of all who heard.
The women of Hastinapura, their hearts fixed upon Sri Krishna, speak to one another of His glory as the eternal Person and the Lord who descends age after age (verses 20-30).
The women of Hastinapura, their hearts fixed upon Sri Krishna, speak to one another of His glory as the eternal Person and the Lord who descends age after age (verses 20–30).
He, they said, is that very same primeval Person, the one Reality who alone abides:
स वै किलायं पुरुष: पुरातनो
य एक आसीदविशेष आत्मनि ।
अग्रे गुणेभ्यो जगदात्मनीश्वरे
निमीलितात्मन्निशि सुप्तशक्तिषु ॥ २१ ॥
sa vai kilāyaṁ puruṣaḥ purātanoya eka āsīd aviśeṣa ātmani ।agre guṇebhyo jagad-ātmanīśvarenimīlitātman niśi supta-śaktiṣu ॥ 21 ॥
Meaning: This, verily, is that same primeval Person who alone existed, undifferentiated within His own Self, before the modes of Nature arose — when, in the night of dissolution, the individual souls had withdrawn into Him, the Lord and Soul of the universe, and all the creative energies lay dormant. (SB 1.10.21)
It was He, they marvelled, who — wishing to grant form and name to the formless, nameless soul — set in motion His own creative power, His Prakṛti, and revealed the Vedas and the other scriptures; He is the very Author of sacred wisdom. He is that Supreme Spirit whom seers of subdued senses and steadied breath behold within, their hearts cleansed of every impurity by devotion; for He alone can purify the heart. He is the Lord whose sacred stories are sung again and again in the Vedas and the esoteric scriptures by sages who know the deepest truths, and who, in His own free play, creates, sustains, and withdraws the universe, yet remains untouched by it all. And whenever kings whose minds are darkened by ignorance take to unrighteousness, it is He who descends, age after age, in various forms, to set the world aright.
The women went on to bless the very land the Lord had touched: how praiseworthy is the race of Yadu, honoured by His birth among them; how sacred the forest of Madhu, made holy by His wanderings; how blessed is the city of Kuśasthalī — Dwārakā — whose people daily behold their Lord casting His smiling glance upon them. They spoke, too, of His queens — Rukmiṇī, Jāmbavatī, Nagnajitī and the rest — who by their past devotions had won so glorious a Lord, and whose lives had lifted and sanctified womanhood itself. Such was their loving talk as the chariot rolled on.
The Journey Home to Dwaraka
While the women of the city were still speaking these words, Śrī Hari went on His way, acknowledging them with a gracious, smiling look. King Yudhiṣṭhira, who regarded no one as a foe yet feared danger to the Lord from His enemies, out of pure affection sent along a full four-limbed army — of elephants, horses, chariots, and foot-soldiers — to escort Him.
Then Śrī Kṛṣṇa, seeing that the Pāṇḍavas, bound to Him by deep love, had followed Him a long way in the distress of parting, firmly turned them back, and set out for His own city with His dear companions. He passed through the lands of Kuru-Jāṅgala and Pāñcāla, through Śūrasena and the tract along the Yamunā, through Brahmāvarta and Kurukṣetra, the kingdoms of Matsya and Sārasvata, and across the desert of Marudhanva; and beyond the regions of Sauvīra and Ābhīra He reached at last the land of Ānarta, His horses somewhat wearied by the long road.
As evening falls on the long road to Dwaraka, the Lord alights from His chariot and, beside a quiet lake, offers His twilight Sandhya prayers (verse 36).
tatra tatra ha tatratyairhariḥ pratyudyatārhaṇaḥ ।sāyaṁ bheje diśaṁ paścādgaviṣṭho gāṁ gatas tadā ॥ 36 ॥
Meaning: In every region through which He passed, the people of that place came forward to honour Śrī Hari with offerings. And when evening drew near, the Lord would alight, betake Himself to some lake, and there offer His twilight prayers. (SB 1.10.36)
With this gentle image the chapter closes — the Supreme Lord Himself, at the setting of the sun, stepping down from His chariot to sit in prayer by the water, teaching by His own conduct the sacred discipline He has given to the world. So ends the tenth discourse, told as part of the great narration unfolding among the sages in the forest of Naimiṣāraṇya.
Important Verses
The women’s glorification gathers into a single verse the timeless principle of the Lord’s descent — why the Formless takes form in every age:
yadā hy adharmeṇa tamo-dhiyo nṛpājīvanti tatraiṣa hi sattvataḥ kila ।dhatte bhagaṁ satyam ṛtaṁ dayāṁ yaśobhavāya rūpāṇi dadhad yuge yuge ॥ 25 ॥
Meaning: Whenever kings whose minds are clouded by darkness live by unrighteousness, then the Lord, drawing upon pure goodness, manifests His divine majesty — truth, moral order, compassion, and glory — and, assuming various forms age after age, descends for the welfare of the world. (SB 1.10.25)
And the chapter’s opening verse quietly reveals the Lord’s own delight in the restoration of dharma:
Meaning: Having caused the dynasty of Kuru — consumed by the forest-fire of internecine strife — to spring up and flourish once more, and having established Yudhiṣṭhira upon his own kingdom, the almighty Lord Śrī Hari, the well-wisher of all beings, became glad at heart. (SB 1.10.2)
Principal Teachings
1. Righteous rule blesses the whole of creation. Under Yudhiṣṭhira, whose infatuation had been dispelled by the counsel of Bhīṣma and of Kṛṣṇa, the rains came in season, the earth gave freely, the cows overflowed with milk, and no creature knew affliction of any kind (verses 3–6). When the one who governs keeps his heart turned toward God, the whole world is brought into harmony with dharma.
2. Separation from the Lord is the devotee’s deepest grief. The entire household nearly fainted; the Pāṇḍavas, who had eaten and slept beside Him, could not endure His leaving (verses 9–12). To be near the Lord is the soul’s true wealth, and to lose His nearness the only real poverty.
3. Once the heart has tasted His praises, it can never let them go. A wise man, freed by saintly company, cannot forgo the joy of hearing the Lord glorified even once (verse 11). Hearing — śravaṇam — is the very seed of devotion, and it takes root and grows for a lifetime.
4. The Lord descends, age after age, for the good of the world. When unrighteousness prevails, He manifests truth, compassion, and glory and takes form yuge yuge (verse 25). His descents are not for Himself but are pure acts of mercy toward a suffering world.
5. Devotion makes the mighty humble and the humble radiant. Arjuna the great archer holds the umbrella like a servant; Uddhava and Sātyaki wave the fans; the women glorify Him from their rooftops; villagers along the road press forward with gifts. In loving service, no role is small and none is beneath the greatest.
6. Even the Lord honours the discipline He gives. At dusk Śrī Kṛṣṇa alights from His chariot to offer His twilight prayers (verse 36). The Supreme Himself keeps the sacred practices He has entrusted to us, teaching by His own example that no one is above devotion’s daily rhythm.
A Devotional Reflection
There is a tender lesson hidden in this chapter of farewells. The people of Hastināpura are not losing Krishna forever — He is only returning home — and yet they grieve as though the light were leaving the world. Their sorrow is not weakness; it is the natural ache of hearts that have loved rightly. We tend to measure our lives by what we possess and achieve, but the Bhāgavata quietly asks a different question: what is it that we cannot bear to be parted from? For the Pāṇḍavas and the women of the city, the answer was not the kingdom so newly regained, nor wealth, nor safety, but the nearness of the Lord Himself. And Krishna, for His part, does not vanish in a blaze of glory; He rides on gently, smiling back at those who love Him, pausing at dusk beside a lake to pray. The chapter invites us to loosen our grip on the many things we clutch and to fix our longing where it truly belongs — on the One whose smiling glance follows us even as He seems to move away, and who is, in truth, never far.
A Daily Devotional Practice
Following the Lord’s own example in the closing verse, mark the turning of your day toward the Divine. As evening draws near — or at any settled moment you can keep — pause, sit quietly, and offer a short twilight prayer or the sacred name, “Om Namo Bhagavate Vasudevaya.” Let the day’s cares be set down at His feet for a few unhurried breaths. If you can, read aloud a single verse from this chapter and let one line rest in your heart. Small and sincere, repeated each day, this becomes the seed of that same love that could not bear to see Him go.
Conclusion
So ends the tenth discourse of the Śrīmad Bhāgavata, which the God-realized call the Paramahaṁsa-Saṁhitā. In this chapter, Srimad Bhagavatam Canto 1 Chapter 10, we have seen the righteous reign of Yudhiṣṭhira, under whom the rains fell, the earth gave freely, and no creature suffered; we have watched Śrī Kṛṣṇa take His leave of the sorrowing house of Kuru, embraced and wept over by all who loved Him; we have heard the trumpets and drums, seen Arjuna raise the white umbrella and the flowers fall from the rooftops, and listened as the women of Hastināpura glorified the eternal Person who descends age after age for the good of the world. And we have followed the Lord along the long westward road to Ānarta, honoured in every land He passed, alighting at dusk to offer His twilight prayers. Devotion here wears the face of parting — and in that parting we learn how dear the Lord had become, and how dear He may become to us. May we, too, hold Him more closely than all that we fear to lose.
May the divine wisdom of Srimad Bhagavatam awaken pure devotion within our hearts.
Om Namo Bhagavate Vasudevaya.
Jay Shree Madhav.
References and Attribution
Primary edition: Gita Press, Śrīmad Bhāgavata Mahāpurāṇa (English), Book One (Skandha 1), Discourse 10, book pages 37–40.
Srimad Bhagavatam Wisdom · Biswa Sanatan Dharma Seva Trust.Presented following the spiritual guidance and recommendation of Pandit Dr. Shri Kashinath Mishra.
This article is an original, faithful devotional retelling (Copyright MODE B). No publisher translation or purport is reproduced; verse “Meaning” lines are original faithful paraphrase. This article does not imply that any publisher, library, or organization sponsors or endorses it.
