kālenāmogha-vāñchitaḥ

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śrī-śuka uvāca

brahma-śāpāpadeśena

kālenāmogha-vāñchitaḥ

saṁhṛtya sva-kulaṁ sphītaṁ

tyakṣyan deham acintayat

Śukadeva said: Using the excuse of the brāhmaṇa’s curse, the Lord, whose desire cannot be thwarted by time, thought of withdrawing his flourishing dynasty and separating himself from his Nārāyaṇa’s form, which had merged into him when he appeared on earth.  

Here is the answer.  The contrivance of the brāhmaṇa’s curse was only a pretext for causing the disappearance of the Yadus from the material world. The Lord, whose desire cannot be made useless (amogha) by time, thought of withdrawing his clan by that means. He thought of giving up a body which was spread beyond its limits (sphītam). Though his eternity, knowledge and bliss is confined to his svarūpa, it was now overextended in the sense of being visible to the eyes of the people in the material world.

There is the following rule. sa-viśeṣaṇe vidhi-niṣedhau viśesaṇam upasaṁkrāmataḥ sati viśeṣye bādhe: statements of affirmation and denial change the meaning of their particular descriptive elements if there is a contradiction to the principal subject.[221] The word tyaksan should follow this rule, acting as a descriptive, not as the main subject.[222]  For example one can say, “Caitra was the king. Giving up the body, he burned it.” The body refers to that of his wife who has died, since it is impossible that he die and burn his own body. In the present verse, tyakṣan deham cannot mean that the Lord gave up his body and died, since his body is full of eternity, knowledge and bliss. Thus Mahā-varāha Purāṇa says:

sarve nityāḥ śāśvatāś ca dehās tasya parātmanaḥ

hānopādāna-rahitā naiva prakṛtijāḥ kvacit

paramānanda sandohā jñāna-mātraś ca sarvataḥ

All the forms of the Lord are eternal, appearing constantly within the material world with bodies of Paramātmā, without any destructible elements made of prakṛti.

This is confirmed in Madhva’s commentary in which he quotes śruti:

vāsudevaḥ saṅkarṣaṇaḥ pradumno ’niruddho haṁso matsyaḥ kurmo varāho narasiṁho vāmano rāmo rāmo rāmaḥ kṛṣṇo buddhaḥ kalki rahaṁ

śatadhā’ haṁ sahasradhā ‘ham ito’ aham ananto ‘haṁ naivete jāyante naite mriyante naiṣāṁ bandho na muktiḥ sarve eva hyete pūrṇā ajarā amṛtāḥ paramānandāḥ

I am Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, Haṁsa, Matsya ,Kūrma, Varāha, Narasiṁha, Vāmana, Rāma, Paraśurāma, Balarāma, Kṛṣṇa, Buddha, and Kalki. I have hundreds and thousands of forms in this word.  I am infinite. These forms are not born nor do they die. They are not conditioned nor do they become liberated. All of them are complete, ageless and deathless, full of the highest bliss.

govindaṁ sac-cidānanda-vigrahaṁ vṛndāvana-sura-bhuruha-talāsīnam

Govinda is an eternal form of knowledge and bliss, seated under a desire tree in Vṛndāvana. Gopāla-tāpanī Upaniṣad

ṛtaṁ satyaṁ paraṁ brahma puruṣaṁ nṛ-keśari-vigraham

The form of man-lion is truly the eternal, supreme Brahman.

Nṛsiṁha-tāpanī Upaniṣad

kṛṣṇa-dyumaṇi nimloce gīrṇeṣv ajagareṇa ha

kiṁ nu naḥ kuśalaṁ brūyāṁ gata-śrīṣu gṛheṣv aham

Since Kṛṣṇa has disappeared like the sun, how can I describe the condition of us, his friends, devoid of splendor, whose houses have been swallowed by the snake of lamentation? SB 3.2.7

pradarśyātapta-tapasām avitṛpta-dṛśāṁ nṛṇām

ādāyāntar adhād yas tu sva-bimbaṁ loka-locanam

The Lord, having shown his form, the center of attraction for all eyes, then took that form and disappeared from the men who had not performed austerities but had attained the Lord’s mercy, and were continually craving a vision of his form. SB 3.2.11

jayati jana-nivāso devakī-janma-vādo

yadu-vara-pariṣat svair dorbhir asyann adharmam
sthira-cara-vṛjina-ghnaḥ su-smita-śrī-mukhena

vraja-pura-vanitānāṁ vardhayan kāma-devam

Lord Śrī Kṛṣṇa lives eternally among the cowherd men and the Yādavas, and is conclusively both the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty and the cowherd men, and with his mighty arms he kills everything inauspicious, in Vraja, Mathurā and Dvārakā. By his presence he destroys all things inauspicious for all living entities, moving and inert, and the suffering of separation of the inhabitants of Vraja and Dvārakā. His blissful smiling face always increases the desires of the gopīs of Vṛndāvana and women of Mathurā and Dvārakā. He remains eternally in this situation. SB 10.90.48

There are many statements in the śruti and smṛti showing that the Lord has an eternal form. Thus if we take this verse to mean that Kṛṣṇa gave up his body, it does not recognize the contradiction to previous and later statements. Persons who take such a meaning have a demonic mentality and are cheated of the nectar of prema-bhakti. If the reading is nūnam (instead of sphītam), it means certainly (nu) lesser (ūnam), and modifies body (deham). This refers to an aṁśa of Kṛṣṇa, Nārāyaṇa. When Kṛṣṇa appeared, Nārāyaṇa appeared from Vaikuṇṭha and entered into Kṛṣṇa’s form. Now to have Nārāyaṇa again return to Vaikuṇṭha, he separated (tyakṣan) Nārāyaṇa from his own body. According to the Sandarbha, the phrase means “giving the body of the earth (deham) to the devatās like Brahmā for protecting.”

|| 3.4.30 ||

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