rule


 

 

Canto 11

Arunodaya Kîrtana

 

Chapter 30: The Disappearance of the Yadu-dynasty

(1) The honorable king [Parîkchit] said: 'What did the Supreme Lord and Protector of All Living Beings do in Dvârakâ after Uddhava, the great devotee, had left? (2) Please tell how He, the Chief of the Yadus Dearest to the Eyes of All, gave up His body when His family found destruction after being cursed by the brahmins [see 11.1]? (3) Attached to His form the women couldn't turn their eyes away from it, and having entered the ears of the sages the form, occupying their minds, wouldn't leave them. How attractive weren't the words that by the ambitious poets were used to express its beauty? And what to say of those who, seeing it on the battlefield on Arjuna's chariot, acquired a similar status?'

(4) The powerful rishi [S'uka] said: 'Seeing the number of great disturbances which had appeared in the sky, the earth and in outer space, Krishna addressed the Yadus seated in the Sudharmâ hall [see 10.50: 54] as follows [see also 1.14]. (5) The Supreme Lord said: 'O best of the Yadus, with these fearful, great and inauspicious omens, that are like the flags of the king of death, we shouldn't stay a moment longer here in Dvârakâ. (6) The women, the children and the old-aged should go to S'ankhoddhâra [halfway Dvârakâ and Prabhâsa] and we will leave for Prabhâsa where the Sarasvatî flows westward. (7) There we should purify by bathing, fasting and fixing our minds, and then worship the gods [the idols] with various offerings, ablutions and âlepa [smearing with sandalwood]. (8) When the brahmins full of grace have performed the ceremonies for our good fortune, we'll give them cows, land, gold, clothing, elephants, horses, chariots and houses [see also 3.3: 26-28]. (9) This is the course we have to follow in order to avert misfortune and bring about good fortune, for to worship the best among the living beings - the gods, the brahmins and the cows - brings about the supreme [compare to 10.24: 25].' (10) After they all thus had listened to the Enemy of Madhu, said the elderly Yadus 'So be it!', and crossed over by boat [to mainland] to head for Prabhâsa in chariots. (11) There, in accordance with the instructions of the Lord of the Yadus, the Supreme Personality, the Yadus performed all auspicious rituals with transcendental devotion and everything else that would strengthen them. (12) Then as destined [see 11.1: 4] they lost their intelligence drinking from a large supply of sweet tasting maireya [honey-liquor] the ingredients of which overpowered their minds [see also 6.1: 58-60]. (13) Among the heroes bewildered by Krishna's illusory potency arose a terrible quarrel because they intoxicated of the excessive drinking became arrogant. (14) Infuriated they took up their weapons - their bows, swords, bhalla-arrows [arrows with a particular arrowhead] clubs, lances and spears - and fought against each other on the shore. (15) With flying flags riding chariots, elephants and other carriers - asses, camels, bulls, buffalos, mules and even humans - they most enraged facing one another attacked with arrows, just like elephants who in the forest attack each other with their tusks. (16) With their enmity aroused in the battle fought Pradyumna ferociously against Sâmba, Akrûra against Bhoja, Aniruddha against Sâtyaki, Subhadra against Sangrâmajit, Sumitra against Suratha and the two Gadas [the brother and a son of Krishna] against each other. (17) Others as well, like Nis'athha, Ulmuka and more lead by Sahasrajit, S'atajit and Bhânu, confronted and killed each other, totally being bewildered by Mukunda and blinded by their intoxication. (18) Completely letting go of their friendship the Kuntis, the Kukuras, the Visarjanas, the Madhus and Arbudas, Vrishnis and Andhakas, the Bhojas, the Sâtvatas, the Dâs'ârhas and the inhabitants of Mâthura and S'ûrasena slaughtered each other. (19) Relatives bewildered killed relatives and friends friends; sons fought with their fathers and their brothers, nephews with uncles, paternal uncles with maternal uncles and well-wishers with well-wishers. (20) Running out of arrows and with their bows broken and missiles used, they took cane stalks [eraka, see 11.1: 22] in their fists. (21) Those stalks held in their fists turned into iron rods as strong as thunder bolts as they attacked their enemies with them, and even though Krishna tried to stop them, they attacked Him as well. (22) Confounded with their minds turned to killing, they mistook Balarâma for an enemy o King and also raised their weapons against Him. (23) The Two [of Balarâma and Krishna] then also most furiously joined the fight o son of the Kurus, and began to kill, using the stalks in Their fists as clubs as They moved about in the fight. (24) In the grip of the curse of the brahmins and with their minds clouded by Krishna's mâyâ, the anger of their rivalry now led to their destruction, just like a fire of bamboos does with a forest.

(25) When all of His own clans had been destroyed this way, concluded Krishna that as planned [11.1: 1-4] what had remained of the burden of the earth was removed. (26) Balarâma at the shore of the ocean resorted to meditation on the Original Person and, merging Himself within Himself, gave up the human world. (27) Seeing that Râma had left, the Supreme Lord, the son of Devakî, finding a pippala tree, silently sat down on the lap of the earth [see also 3.4]. (28-32) Exhibiting His four-armed form He, like a fire without smoke, with His brilliant effulgence dissipated the darkness in all directions. With the S'rîvatsa mark and gray-blue color like the clouds, He wore an all-auspicious pair of silken garments and radiated like molten gold. His face like a blue lotus smiling beautifully with His charming lotus eyes, was adorned with His locks of hair and gleaming shark-shaped earrings. Splendid with a belt, a sacred thread, a helmet and bracelets; arm-ornaments, necklaces, ankle bells and royal symbols, there was the Kaustubha gem. And so He sat there with His right foot reddish like a lotus placed on His thigh, with the forms of His personal weapons in His hands and with a garland of forest flowers around His neck. (33) His foot having the form of a deer's face was [then] pierced by an arrow of a hunter named Jarâ who thought he saw a deer. The arrow was fashioned from a fragment of the iron that had remained [from the by the brahmins cursed and destroyed club, see 11.1: 23]. (34) When he saw the four-armed personality he fell, afraid of having committed an offense, with his head down at the feet of the Enemy of the Asuras: (35) 'This was done by a sinful person acting in ignorance; o Madhusûdana, please forgive this sinner his deed, o Uttamas'loka, o Sinless One. (36) O Master, what I did against Him, Vishnu, to You, was wrong; o You, of whom the constant remembrance destroys the darkness of ignorance of all men, so they say. (37) Therefore, please kill me right now o Lord of Vaikunthha, so that I, nothing but a sinful deer hunter, may not again commit such an offense against the True One [*]. (38) What could we, impure of birth, say about Him, about You [and the destruction of the Yadus]? For Your mystic power is not even understood by Viriñca, Rudra and his other masters and sons of the vedic word, because their vision of Your being is clouded by Your bewildering potency!'

(39) S'rî Bhagavân said: 'Fear not o Jarâ, please get up, for what you did was My desire; you've My permission to leave for the spiritual realm, the abode for the ones who are of good deeds.'

(40) After thus having been instructed by Krishna, the Fortunate One who generated His own form, circumambulated he Him three times. Then bowing down to Him he departed in a higher spirit [a 'vimâna', also: a heavenly vehicle] to heaven. (41) Dâruka seeking out where Krishna had gone to, coming near Him scented the air fragrant of tulasî and approached Him. (42) He found Him there brilliant and effulgent, surrounded by His weapons and resting at the base of the As'vathha. With his heart overwhelmed by emotions he rushed down from the chariot and fell with his eyes full of tears at His feet. (43) 'O Master, not seeing Your lotus feet my power of vision is lost and I fail to know the directions, nor can I find peace; just the way one in the night of a new moon lands in darkness.'

(44) As he was speaking thus rose right before the eyes of the chariot driver the chariot, along with the horses and the flag of Garuda marking it, up into the sky, o King of kings. (45) And while Vishnu's divine weapons were following, spoke Janârdana to the driver who stood perplexed about what was happening: (46) 'O driver, head for Dvârakâ and inform Our family members about the mutual destruction of their close relatives, about My condition and about the passing away of Sankarshana. (47) You and your relatives should not remain in Dvârakâ; now the Yadu capital is abandoned by Me it will sink into the ocean. (48) Each of you taking your own family as well as Our parents with you, should together, protected by Arjuna, head for Indraprastha. (49) You however, fixed in knowledge and indifferent about My mâyâ will, remaining firm in My devotional service, understand what I arranged and make your peace with it.'

(50) Thus being addressed by Him he circumambulated Him offering his obeisances again and again, and went, after placing His lotus feet on his head, with a heavy heart to the city.

 

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Second edition, loaded September 9 2009  

 

 

 

 

Previous Aadhar edition and Vedabase links:

 

Text 1

The honorable king [Parîkchit] said: 'What did the Supreme Lord and Protector of All Living Beings do in Dvârakâ after Uddhava, the great devotee, had left?

The honorable king [Parîkchit] said: 'What did the Supreme Lord and Protector of All Living Beings do in Dvârakâ after Uddhava, the great devotee, had left? (Vedabase)

  

Text 2

Please tell how He, the Chief of the Yadus Dearest to the Eyes of All, gave up His body when His family found destruction after being cursed by the brahmins [see 11.1]?

Please tell how He, the Chief of the Yadus Dearest to the Eyes of All, gave up His body upon the destruction of His family following the curse of the brahmins [see 11.1]? (Vedabase)

  

 Text 3

Attached to His form the women couldn't turn their eyes away from it, and having entered the ears of the sages the form, occupying their minds, wouldn't leave them. How attractive weren't the words that by the ambitious poets were used to express its beauty? And what to say of those who, seeing it on the battlefield on Arjuna's chariot, acquired a similar status?'

Attached to it could the women not turn their eyes away; having entered the ears of the sages would it, stuck in their minds, not leave; and what to say of the special attraction of the words that generated to the honor of the poets seeing its beauty and of those who, seeing it on Arjuna's chariot on the battlefield, attained an equal status?' (Vedabase)

 

 Text 4

The powerful rishi [S'uka] said: 'Seeing the number of great disturbances which had appeared in the sky, the earth and in outer space, Krishna addressed the Yadus seated in the Sudharmâ hall [see 10.50: 54] as follows [see also 1.14].

The fine rishi [S'uka] said: 'Seeing the number of great disturbances which had appeared in the sky, the earth and in outer space addressed Krishna the Yadus seated in the Sudharmâ hall [see 10.50: 54] as follows [see also 1.14]. (Vedabase)

 

Text 5

The Supreme Lord said: 'O best of the Yadus, with these fearful, great and inauspicious omens, that are like the flags of the king of death, we shouldn't stay a moment longer here in Dvârakâ.

The Supreme Lord said: 'O best of the Yadus, with these fearful, great and inauspicious omens, that are like the flags of the king of death, shouldn't we stay a moment longer here in Dvârakâ. (Vedabase)

 

Text 6

The women, the children and the old-aged should go to S'ankhoddhâra [halfway Dvârakâ and Prabhâsa] and we will leave for Prabhâsa where the Sarasvatî flows westward.

The women, the children and the old-aged should go to S'ankoddhâra [halfway Dvârakâ and Prabhâsa]; we shall go from here to Prabhâsa where the Sarasvatî flows westward. (Vedabase)

 

Text 7

There we should purify by bathing, fasting and fixing our minds, and then worship the gods [the idols] with various offerings, ablutions and âlepa [smearing with sandalwood].

There we should purify bathing, fast and fix our minds, and will we worship the gods [the idols] with various offerings, ablutions and âlepa [smearing with sandalwood]. (Vedabase)

 

 Text 8

When the brahmins full of grace have performed the ceremonies for our good fortune, we'll give them cows, land, gold, clothing, elephants, horses, chariots and houses [see also 3.3: 26-28].

The brahmins so full of grace having performed the ceremonies for good fortune will we [honor] with cows, land, gold, clothing, elephants, horses, chariots and houses [see also 3.3: 26-28]. (Vedabase)

 

Text 9

This is the course we have to follow in order to avert misfortune and bring about good fortune, for to worship the best among the living beings - the gods, the brahmins and the cows - brings about the supreme [compare to 10.24: 25].'

This is the course to follow indeed to avert the misfortune and bring good fortune; to worship the best among the living beings - the gods, the brahmins and the cows - brings about the supreme [compare to 10.24: 25]. (Vedabase)

 

Text 10

After they all thus had listened to the Enemy of Madhu, said the elderly Yadus 'So be it!', and crossed over by boat [to mainland] to head for Prabhâsa in chariots.

All of them thus listening to the Enemy of Madhu, said the elderly Yadus 'so be it', and crossed they over by boat to head for Prabhâsa in chariots. (Vedabase)

 

 Text 11

There, in accordance with the instructions of the Lord of the Yadus, the Supreme Personality, the Yadus performed all auspicious rituals with transcendental devotion and everything else that would strengthen them.

There, to what the Supreme Personality, the Lord of the Yadus had instructed, performed the Yadus with transcendental devotion and all that would strengthen, all auspicious rituals. (Vedabase)

 

Text 12

Then as destined [see 11.1: 4] they lost their intelligence drinking from a large supply of sweet tasting maireya [honey-liquor] the ingredients of which overpowered their minds [see also 6.1: 58-60].

Then as destined [see 11.1: 4] falling from their intelligence, drank they a large amount of the sweet tasting maireya [honey-liquor] of which the ingredients overpower the mind [see also 6.1: 58-60]. (Vedabase)

 

Text 13

Among the heroes bewildered by Krishna's illusory potency arose a terrible quarrel because they intoxicated of the excessive drinking became arrogant.

With the heroes bewildered by Krishna's illusory potency arose, by the excessive drinking intoxicated, arrogant of mind a terrible quarrel. (Vedabase)

 

Text 14

Infuriated they took up their weapons - their bows, swords, bhalla-arrows [arrows with a particular arrowhead] clubs, lances and spears - and fought against each other on the shore.

Totally agitated with anger they took up their weapons - their bows, swords, bhalla-arrows [arrows with a particular arrowhead] clubs, lances and spears - and fought they on the shore. (Vedabase)

 

Text 15

With flying flags riding chariots, elephants and other carriers - asses, camels, bulls, buffalos, mules and even humans - they most enraged facing one another attacked with arrows, just like elephants who in the forest attack each other with their tusks.

With flying flags riding chariots, elephants and other carriers - asses, camels, bulls, buffalos, mules and even humans - came they together most enraged attacking with arrows as if they were elephants in the forest attacking with their tusks. (Vedabase)

  

Text 16

With their enmity aroused in the battle fought Pradyumna ferociously against Sâmba, Akrûra against Bhoja, Aniruddha against Sâtyaki, Subhadra against Sangrâmajit, Sumitra against Suratha and the two Gadas [the brother and a son of Krishna] against each other.

With their enmity aroused in battle fought ferociously Pradyumna against Sâmba, Akrûra against Bhoja, Aniruddha against Sâtyaki, Subhadra against Sangrâmajit, Sumitra against Suratha and the two Gadas [the brother and a son of Krishna] against each other. (Vedabase)

 

Text 17

Others as well, like Nis'athha, Ulmuka and more lead by Sahasrajit, S'atajit and Bhânu, confronted and killed each other, totally being bewildered by Mukunda and blinded by their intoxication.

Others also, such as Nis'athha, Ulmuka and so on under the lead of Sahasrajit, S'atajit and Bhânu, confronted and killed each other, blinded as they were by intoxication and totally confused by Mukunda. (Vedabase)

 

 Text 18

Completely letting go of their friendship the Kuntis, the Kukuras, the Visarjanas, the Madhus and Arbudas, Vrishnis and Andhakas, the Bhojas, the Sâtvatas, the Dâs'ârhas and the inhabitants of Mâthura and S'ûrasena slaughtered each other.

Completely letting go of their friendship slaughtered the Kuntis, the Kukuras, the Visarjanas, the Madhus and Arbudas, Vrishnis and Andhakas, the Bhojas, the Sâtvatas, the Dâs'ârhas and the inhabitants of Mâthura and S'ûrasena one another. (Vedabase)

   

Text 19

Relatives bewildered killed relatives and friends friends; sons fought with their fathers and their brothers, nephews with uncles, paternal uncles with maternal uncles and well-wishers with well-wishers.

Bewildered killed relatives relatives and friends friends; sons fought with their fathers and their brothers, nephews with uncles, paternal uncles with maternal uncles and well-wishers with well-wishers. (Vedabase)

 

Text 20

Running out of arrows and with their bows broken and missiles used, they took cane stalks [eraka, see 11.1: 22] in their fists.

Running out of arrows and with their bows broken and missiles used up, took they cane stalks [eraka, see 11.1: 22] in their fists. (Vedabase)

 

 Text 21

Those stalks held in their fists turned into iron rods as strong as thunder bolts as they attacked their enemies with them, and even though Krishna tried to stop them, they attacked Him as well.

Those stalks held in their fists turned into iron rods as strong as thunder bolts as they attacked their enemies with them, and although Krishna tried to stop them, attacked they Him as well. (Vedabase)

 

 Text 22

Confounded with their minds turned to killing, they mistook Balarâma for an enemy o King and also raised their weapons against Him.

Confused with their minds set on killing, mistaking Balarâma for an enemy, o King, raised they their weapons also against Him. (Vedabase)

  

Text 23

The Two [of Balarâma and Krishna] then also most furiously joined the fight o son of the Kurus, and began to kill, using the stalks in Their fists as clubs as They moved about in the fight.

The Two then also most furiously joined the fight, o son of the Kurus, and started, cane in fist using them as clubs, to kill moving about in the battle. (Vedabase)

 

Text 24

In the grip of the curse of the brahmins and with their minds clouded by Krishna's mâyâ, the anger of their rivalry now led to their destruction, just like a fire of bamboos does with a forest.

Overcome by the brahmins curse and with their minds clouded by Krishna's mâyâ, led the fury of the competition to their end like a fire of bamboos does in a forest. (Vedabase)

 

Text 25

When all of His own clans had been destroyed this way, concluded Krishna that as planned [11.1: 1-4] what had remained of the burden of the earth was removed.

When all of His own clans had been destroyed this way, concluded Krishna, remaining, that as planned [11.1: 1-4] the earth its burden was removed. (Vedabase)

  

Text 26

Balarâma at the shore of the ocean resorted to meditation on the Original Person and, merging Himself within Himself, gave up the human world.

Râma at the shore of the ocean resorting to meditation on the Original Person, merging Himself within Himself, gave up the human world. (Vedabase)

 

Text 27

Seeing that Râma had left, the Supreme Lord, the son of Devakî, finding a pippala tree, silently sat down on the lap of the earth [see also 3.4].

Seeing that Râma had left sat the Supreme lord, the son of Devakî, finding a pippala tree, silently down on the lap of the earth [see also 3.4]. (Vedabase)

 

Text 28-32

Exhibiting His four-armed form He, like a fire without smoke, with His brilliant effulgence dissipated the darkness in all directions. With the S'rîvatsa mark and gray-blue color like the clouds, He wore an all-auspicious pair of silken garments and radiated like molten gold. His face like a blue lotus smiling beautifully with His charming lotus eyes, was adorned with His locks of hair and gleaming shark-shaped earrings. Splendid with a belt, a sacred thread, a helmet and bracelets; arm-ornaments, necklaces, ankle bells and royal symbols, there was the Kaustubha gem. And so He sat there with His right foot reddish like a lotus placed on His thigh, with the forms of His personal weapons in His hands and with a garland of forest flowers around His neck.

Exhibiting His four-armed form dissipated, like a fire without smoke, His brilliant effulgence the darkness in all directions. With the s'rîvatsa mark and gray-blue color like the clouds, radiated He like molten gold wearing an all-auspicious pair of silken garments. His face like a blue lotus smiling beautifully with the charming lotus eyes, was adorned with His locks of hair and gleaming shark-shaped earrings. Splendid with a belt, a sacred thread, a helmet and bracelets; arm-ornaments, necklaces, ankle bells and royal symbols, was there the kaustubha gem. Placing His right foot reddish like a lotus on His thigh, sat He with the forms of His personal weapons and His limbs encircled by a garland of forest flowers. (Vedabase)

 

Text 33

His foot having the form of a deer's face was [then] pierced by an arrow of a hunter named Jarâ who thought he saw a deer. The arrow was fashioned from a fragment of the iron that had remained [from the by the brahmins cursed and destroyed club, see 11.1: 23].

His foot having the form of a deer's face was [then] pierced by a hunter named Jarâ who thought he saw a deer, [aiming] with his arrow that was made with a fragment that had remained of the iron [from the by the brahmins cursed and destroyed club, see 11.1: 23]. (Vedabase)

   

Text 34

When he saw the four-armed personality he fell, afraid of having committed an offense, with his head down at the feet of the Enemy of the Asuras:

Seeing that four-armed personality fell he, afraid of having committed an offense, with his head down at the feet of the Enemy of the Asuras: (Vedabase)

 

Text 35

'This was done by a sinful person acting in ignorance; o Madhusûdana, please forgive this sinner his deed, o Uttamas'loka, o Sinless One.

'This was done by a sinful person acting in ignorance; o Madhusûdana, please forgive this sinner his deed, o Uttamas'loka, o Sinless One. (Vedabase)

 

Text 36

O Master, what I did against Him, Vishnu, to You, was wrong; o You, of whom the constant remembrance destroys the darkness of ignorance of all men, so they say.

O Master, what I did toward Him, Vishnu, to You, was wrong; o You, of whom the constant remembrance destroys the darkness of ignorance of all man, so they say. (Vedabase)

 

Text 37

Therefore, please kill me right now o Lord of Vaikunthha, so that I, nothing but a sinful deer hunter, may not again commit such an offense against the True One [*].

Therefore, please kill me right now o Lord of Vaikunthha, so that I, a sinful deer hunter indeed, thus not again may commit such an offense against the True One [*]. (Vedabase)

 

Text 38

What could we, impure of birth, say about Him, about You [and the destruction of the Yadus]? For Your mystic power is not even understood by Viriñca, Rudra and his other masters and sons of the vedic word, because their vision of Your being is clouded by Your bewildering potency!'

What can we, impure of birth, say of Him, of You, with our direct vision to this being covered by Your illusory potency, with Your mystic power not [even] understood by Viriñca, Rudra and his other masters and sons of the vedic word?' (Vedabase)

 

Text 39

S'rî Bhagavân said: 'Fear not o Jarâ, please get up, for what you did was My desire; you've My permission to leave for the spiritual realm, the abode for the ones who are of good deeds.'

S'rî Bhagavân said: 'Fear not o Jarâ, please get up, for what you did was My desire; you've My permission to go to the spiritual realm, the abode of the ones of good deeds.' (Vedabase)

 

Text 40

After thus having been instructed by Krishna, the Fortunate One who generated His own form, circumambulated he Him three times. Then bowing down to Him he departed in a higher spirit [a 'vimâna', also: a heavenly vehicle] to heaven.

Thus instructed by Krishna, the Fortunate One embodied to His own will, circumambulated he Him three times and went he, bowing down to Him, with a higher spirit [a 'vimâna'] to heaven. (Vedabase)

 

Text 41

Dâruka seeking out where Krishna had gone to, coming near Him scented the air fragrant of tulasî and approached Him.

Dâruka seeking out where Krishna had gone to, came near Him scenting the air fragrant of tulasî and approached Him. (Vedabase)

 

Text 42

He found Him there brilliant and effulgent, surrounded by His weapons and resting at the base of the As'vathha. With his heart overwhelmed by emotions he rushed down from the chariot and fell with his eyes full of tears at His feet.

With Him there brilliant and effulgent, surrounded by His weapons resting at the base of the As'vathha, fell he, rushing down from the chariot with tear-filled eyes, with his heart overwhelmed with affection down at His feet. (Vedabase)

 

Text 43'

'O Master, not seeing Your lotus feet my power of vision is lost and I fail to know the directions, nor can I find peace; just the way one in the night of a new moon lands in darkness.'

'O Master, not seeing Your lotusfeet is my power of vision destroyed and do I, just as in the night of a new moon having landed in darkness, not know the directions nor can I find peace.' (Vedabase)

 

Text 44

As he was speaking thus rose right before the eyes of the chariot driver the chariot, along with the horses and the flag of Garuda marking it, up into the sky, o King of kings.

As he was speaking thus rose for true before the chariot driver his eyes the chariot along with the horses and the flag of Garuda that marked it, up into the sky, o King of kings. (Vedabase)

 

Text 45

And while Vishnu's divine weapons were following, spoke Janârdana to the driver who stood perplexed about what was happening:

With Vishnu's divine weapons following it, spoke Janârdana to the driver flabbergasted by that occurrence: (Vedabase)

 

Text 46

'O driver, head for Dvârakâ and inform our family members about the mutual destruction of their close relatives, about My condition and about the passing away of Sankarshana.

'O driver, head for Dvârakâ and inform Our family members of the mutual destruction of their close relatives, My condition and the passing away of Sankarshana. (Vedabase)

 

Text 47

You and your relatives should not remain in Dvârakâ; now the Yadu capital is abandoned by Me it will sink into the ocean.

You and your relatives should not remain in Dvârakâ; now the Yadu capital is abandoned by Me will it sink into the ocean. (Vedabase)

 

Text 48

Each of you taking your own family as well as Our parents with you, should together, protected by Arjuna, head for Indraprastha.

Each taking all his family as well as Our parents with him, should you all, protected by Arjuna, go to Indraprastha. (Vedabase)

 

Text 49

You however, fixed in knowledge and indifferent about My mâyâ will, remaining firm in My devotional service, understand what I arranged and make your peace with it.

You however, fixed in knowledge and indifferent about My mâyâ will, remaining firm in My devotional service, with understanding for what I arranged, acquire the tranquility of mind.' (Vedabase)

 

Text 50

Thus being addressed by Him he circumambulated Him offering his obeisances again and again, and went, after placing His lotus feet on his head, with a heavy heart to the city.

Thus being addressed by Him circumambulated he Him offering his obeisances again and again, and went he, placing His lotusfeet on his head, with a heavy heart to the city.'  (Vedabase)

 

*: S'rîla Vis'vanâtha Cakravartî Thhâkura wonders, since deer are by nature fearful and timid, how any deer could possibly be on the scene of such a huge battle, and how a hunter could calmly go about his business in the midst of such carnage. Therefore, the withdrawal of the Yadu dynasty and Lord Krishna's own disappearance from this earth were not material historical events; they are instead a display of the Lord's internal potency for the purpose of winding up His manifest pastimes on earth [p.p. 11.30: 37]. Also the name of the hunter Jarâ, meaning old age, is indicative of the metaphorical purport of this incident [see also footnote 10.87:*]. In the Mahâbhârata-tâtparya-nirnaya, S'rî Madhvâcârya-pâda wrote that the Lord for His mission created a body of material energy into which the arrow was shot. But the Lord's actual four-armed form was never touched by the arrow of Jarâ, who is actually an incarnation of the Lord's devotee Bhrigu Rishi. In a previous age Bhrigu Muni had offensively placed his foot on the chest of Lord Vishnu.

 

 

 

 

 

For this original translation was used the Vedabase of the BBT offering the work
that Svâmi Prabhupâda's pupils did to complete his translation of the Bhâgavatam.
See the
S'rîmad Bhâgavatam links-page
for this and more books of Prabhupâda.
Production:
Filognostic Association of The Order of Time


 

 

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