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He enthroned Vajra as the king of Śūrasena in Mathurā and then being capable, performing pṛajāpatya sacrifice, placed within himself the fires.
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- Has he thrown himself in the Gaṅgā along with his wife, out of sorrow, with all his children dead, while contemplating my foolish offense?
- When our father Pāṇḍu departed, these two protected all us children, who were their relatives, from dangers. From this place, where have they gone?
- O king! Do not lament for anything, because this world is dependent on the Lord. The Lord to who even the devatās carry offerings joins and separates the living beings.
- Just as the items used in playing are brought together and separated by the will of the player, humans are brought together and separated by the will of the Lord.
- This body of five elements is dependent on time, karma and the material ingredients. How can a person, as if bitten by a snake, protect others?
- He, the lord of Dvārakā, protector of all beings, has appeared in the form of time to destroy the demons.
- Having completed the actions for the devatās, he is waiting for the remaining activities. While he remains on earth, you should consider all things as objects of attachment.
- Do not be an obstacle to Dhṛtarāṣṭra who has renounced all actions! O king! Five days from now he will give up his body. He will turn himself to ashes.
- While his body is being burned along with the cottage, the noble wife, situated outside, will enter the fire to follow her husband.
- Saying this, Nārada with his vīṇa ascended to Svarga. Yudhiṣṭhira, taking those words in his heart, gave up his lamentation.
- Seeing the men’s sinful qualities filled with greed and the extremely inauspicious symptoms appearing according to time, he spoke to Bhīma.
- From him, by his mercy we have attained wealth, kingdom, wives, life, family, citizens, victory over enemies, and the higher worlds.
- This pigeon, a messenger of death, the owl which is making my mind tremble and the crow desire to empty the universe with their harsh cries.
- The calves do not drink milk and the cows do not give milk. The cows wail with tearful faces and the bulls do not enjoy the fields.
- O Arjuna! Are our relatives, the Madhus, Bhojas, Daśārhas, Arhas, Sātvatas, Andhakas and Vṛṣṇīs well in Dvārakā?
- Is Lord Govinda, who is kind to the brāhmaṇas and affectionate to the devotees, happily presiding over the Sudharmā hall surrounded by his friends in the city?
- Were you struck by harsh words without affection? Did you fail to give what you had promised to someone who requested from you and then remained silent?
- Giver of shelter, did you perhaps reject brāhmaṇas, children, cows, elders, invalids and women, and other living beings, who took shelter of you?
- pāṇḍava-svargārohaṇaṁ nāma
- Just as a dead person without life becomes repulsive, the world which is separated from Kṛṣṇa even for a moment appears repulsive.
- O best of kings! Without the lord, my dear friend, companion, my mind being vacant, while protecting his queens on the road, like a weakling, I was defeated by criminal cowherds.
- According to common vision only, the destruction of the Yadus occurred by the will of the Lord, because actually living beings themselves cause their own survival and destruction.
- When I remember the words of Govinda which were suitable to place, time and subject, and which calmed the pain in my heart, those words break my heart.
- When Arjuna contemplated the lotus feet of Kṛṣṇa with deep affection, his intelligence, regaining steadiness, became calm.
- Regarding both burdens equally, the Lord separated himself from that portion of the Yadus by which he removed the burden of the earth, like removing a thorn with another thorn.
- He enthroned Vajra as the king of Śūrasena in Mathurā and then being capable, performing pṛajāpatya sacrifice, placed within himself the fires.
- Giving up all clothing and bracelets, he was free of thoughts of “I” and “mine” and the unlimited bonds of attraction.
- He wore torn cloth, did not eat, stopped speaking, shaved his head, and showed himself as a dumb or insane person or a ghost.
- Vidura also, by absorbing his mind in Kṛṣṇa, gave up his body at Prabhāsa and went to his abode escorted by Pitṛs.
- parīkṣite dharma-pṛthvī-saṁvādo nāma
- He married Iṛāvatī, the daughter of king Uttara, and bore four sons starting with Janamejaya.
- He had gone out from his city to gather tribute with his troops along with chariots, horses, and elephants on a chariot with lion flag, pulled by black horses and well decorated.
- Conquering Bhadrāśva, Ketumāla, Bhārata, the northern Kuru provinces, and other countries such as Kimpuruṣa, he received taxes.
- Hear from me the most astonishing event that suddenly occurred while he was following this procedure of the previous kings daily.
- O best of the devatās! I lament for myself and you, and for the devatās, Pitṛs, sages, devotees and all the varṇas and āśramas.
- While the earth and dharma were conversing, the king named Parīkṣit came to the Sarasvatī River flowing east.
- atha saptadaśo 'dhyāyaḥ
- Situated in his chariot, with his bow poised, in a voice deep as thunder, he questioned the śūdra dressed in gold.
- Except for your tears, the tears of living beings have never fallen on the earth which was ruled by the Kuru kings and well protected by arms of punishment.
- Son of Surabhī! You have four legs. Who has cut off three of your legs? There should never be such a condition in the state ruled by kings following Kṛṣṇa.
- O best of men! I do not know the person who is the cause of my suffering, since I am bewildered by different statements of scripture.
- Some say the self is the cause of suffering. Others say planets are the cause of suffering. Others say karma is the cause. Others say the inherent property of matter is the cause.
- It is certain that the course of the Lord’s māyā is beyond the thought and words of the living entities.
- Pacifying dharma and earth in this way, Parīkṣit took his sharp sword for killing Kali, the cause of adharma.
- Seeing the king intending to kill him he gave up the markings of a king in great fear and bowed his head to Parīkṣit’s feet.
- When you become situated in devatās and men, all sorts of irreligion follow: greed, untruth, theft, vulgarity, giving up dharma, poverty, deceit, quarrel and pride.
- Directed in this way by Parīkṣit, trembling Kali spoke to Parīkṣit who had his sword raised, appearing like Yama ready to kill him.
- When implored again, the king gave the place where there was gold. In that place there will be untruthfulness, intoxication, illicit sex, pride, and enmity.
- This king, the son of Abhimanyu, who, by protecting the earth, has allowed you to be consecrated for performing sacrifice, had such authority.
- vipra-śāpopalambhanaṁ nāma
COMMENTARY
Here the esoteric conclusion is presented to pacify Śaunaka and the sages who were in grief on hearing about the final condition of the Yadus. By that body consisting of the Yadus in the form of the devatās, he removed the burden of the earth (bhuvaḥ) which arises from the Lord, like removing a thorn with the tip of another thorn, and then gave up that body. It is like saying “Devadatta gave up his cloth.” He let that body fall away from his presence. The verse does not say they gave up that body of the Yādavas by which he performs eternal pastimes. The meaning is this. The devatās, at the time of appearing with the Lord in their aṁśa forms, entered into the eternal forms belonging to the Yādavas. Separating from those eternal forms by the power of yoga when they went to Prabhāsa, they were made to attain Svarga with the forms of devatās after drinking the liquor by the Lord who showed to the world that they had given up bodies by the power of māyā. This is according to the explanation in the Eleventh Canto. The Yādavas who were eternal associates of the Lord disappeared from the sight of the world but remained in pastimes with Kṛṣṇa in the same Dvārakā as before. This is understood from Bhāgavatāmṛta’s conclusions. The two burdens —the burden to the earth in the form of the demons and the burden in the form of devatās who entered the forms of Yādavas — were regarded as the same by the Lord (īśituḥ samam). However in the example though two thorns are equal, the tip of the thorn as the instrument, is the internal portion (under the Lord’s influence) acting as assistant to the Lord’s pastimes. The other thorn, the object of action, though also acting as an assistant to the Lord’s pastimes, is the external portion (under the influence of māyā). Amara-koṣa says sūcy-agre kṣudra-śatrau ca lomaharṣe ca kaṇṭakaḥ: kaṇṭaka means the tip of a needle, an insignificant enemy, hair standing on end.
|| 1.15.35 ||
yathā matsyādi-rūpāṇi dhatte jahyād yathā naṭaḥ |
bhū-bhāraḥ kṣapito yenajahau tac ca kalevaram ||[69]
TRANSLATION
Just as the Lord maintains forms such as Matsya and gives them up, and just as a magician makes a show of giving up his body, the Lord made a show of giving up his body by which he relieved the burden of the earth.
COMMENTARY
Like a magician, Kṛṣṇa displayed a false show of giving up of his own body. The Lord maintains (datte) various forms and gives them up. He does not assume forms and then give them up. Even when he gives up these forms, he still has these forms. That is the meaning. How can one understand this? Just as a magician (naṭaḥ) gives up his body by cutting it, burning it or losing consciousness, and shows this to all people and makes them believe it, and still maintains his body and does not die, the Lord maintains his forms such as Matsya, and while maintaining gives them up also. Just as the magician still has his body and the giving up of the body is illusion, so Lord has real forms such as Matsya and giving them up is illusory. And just as the Lord maintains various forms and produces the illusion of giving them up, in giving up that body by which he removed the burden of the earth, Kṛṣṇa did not give up his body. That is an illusion. The Lord does not take on a form of a human like an actor, though he is brahman in human form, since his body is not material. In Mahābhārata it is said na bhūta-saṅgha-saṁsthāno deho ’sya paramātmanaḥ: the body of the Lord is not associated with material elements. Viṣṇu Purāṇa says:
yo vetti bhautikaṁ dehaṁ kṛṣṇasya paramātmanaḥ |
sa sarvasmād bahiḥ kāryaḥ śrauta-smārta-vidhānataḥ |
mukhaṁ tasyāvalokyāpi sa-cailaḥ snānam ācared ||
He who thinks that Kṛṣṇa’s body is material should be excluded from all actions of śruti and smṛti. If one sees him one should bathe with one’s clothes on.
In Vaiśampāyana-sahasra-nāma-stotra the Lord is called amṛtāṁśo ’mṛta-vapur: he has a body which is immortal; he has limbs which are immortal. In his commentary Śaṅkarācārya says amṛtaṁ maraṇa-rahitaṁ vapur: amṛta means that his body is without death. There is another meaning of jahyāt. Jahyāt means “he gives up” and but it also implies (by giving up) “he gives or bestows.” The Lord bestows forms like Nārāyaṇa who had entered his body when he appeared on earth to the devotees situated in Vaikuṇṭha and other spiritual abodes for nourishing them. This is explained at the end of the Eleventh Canto.
|| 1.15.36 ||
yadā mukundo bhagavān imāṁ mahīṁ
jahau sva-tanvā śravaṇīya-sat-kathaḥ |
tadāhar evāpratibuddha-cetasām
abhadra-hetuḥ kalir anvavartata ||
TRANSLATION
When Lord Mukunda, whose topics are worthy of hearing, left this earth by means of his spiritual body, from that day onwards Kali, the cause of inauspiciousness, entered those whose intelligence was sleeping.
COMMENTARY
This verse clarifies the condition of his giving up his body. “When he left with his body (sva-tanvā)” means according to Śrīdhara Svāmī “leaving to Vaikuṇṭha with his body.” He gave up the earth by means of his body. It does not mean “He gave the earth along with his body.” That is a wrong interpretation, because of the rule upapada-vibhakteḥ kāraka-vibhaktir balīyasī: instrumental meaning of inflection is stronger than the meaning “accompanying.” italicize
pradarśyātapta-tapasām avitṛpta-dṛśāṁ nṛṇām
ādāyāntar adhād yas tu sva-bimbaṁ loka-locanam
Lord Śrī Kṛṣṇa, who manifested His eternal form before the vision of all on the earth, performed His disappearance by removing His form from the sight of those who were unable to see Him [as He is] due to not executing required penance. SB 3.2.11
In this verse after showing his form (sva-bimbam) to the eyes of the world, he again withdrew it and disappeared. The verse does not say he gave up a body. The Kṛṣṇa-sandarbha makes this point. From that moment onwards (tadāhaḥ), Kali entered those with sleeping intelligence. Kali did not affect those who had discrimination. The thief steals wealth from a sleeping person, but is afraid to steal from someone awake.
|| 1.15.37 ||
yudhiṣṭhiras tat parisarpaṇaṁ budhaḥ
pure ca rāṣṭre ca gṛhe tadātmani[70] |
vibhāvya lobhānṛta-jihma-hiṁsanādy-
adharma-cakraṁ gamanāya paryadhāt ||
TRANSLATION
Wise Yudhiṣṭhira, seeing the wheel of irreligion with greed, lying, dishonesty, and violence spreading everywhere in towns, road, houses and body, dressed himself suitably to leave.
COMMENTARY
Paryadhāt means he put on the appropriate clothing for traveling.
|| 1.15.38 ||
sva-rāṭ[71] pautraṁ viniyatam ātmanaḥ susamaṁ guṇaiḥ[72] |
toya-nīvyāḥ patiṁ bhūmer abhyaṣiñcad gajāhvaye ||38||
TRANSLATION
The king enthroned in Hastināpura his grandson Parīkṣit who had observed the rules suitable for kings and had qualities equal to his own as master of the lands surrounded by the ocean.
COMMENTARY
He enthroned as king Parīkṣit who had observed rules proper for a king (viniyatam), and was equal in qualities to himself. Toya-nīvyāḥ means “of the land belted by the oceans.”
|| 1.15.39 ||
mathurāyāṁ tathā vajraṁ śūrasena-patiṁ tataḥ |
prājāpatyāṁ nirūpyeṣṭim agnīn apibad īśvaraḥ ||
TRANSLATION
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