Śrīmad Bhāgavatam|Canto 11 Chapter 30
The Disappearance of the Yadu Dynasty
uddhave nirgate vanam
dvāravatyāṁ kim akarod
śrī-rājā uvāca — the king said; tataḥ — then; mahā-bhāgavate — the great devotee; uddhave — Uddhava; nirgate — when he had gone; vanam — to the forest; dvāravatyām — in Dvārakā; kim — what; akarot — did; bhagavān — the Supreme Personality of Godhead; bhūta — of all living beings; bhāvanaḥ — the protector.
King Parīkṣit said: After the great devotee Uddhava left for the forest, what did the Supreme Personality of Godhead, the protector of all living beings, do in the city of Dvārakā?
tanuṁ sa katham atyajat
brahma-śāpa — by the curse of the brāhmaṇas; upasaṁsṛṣṭe — having been destroyed; sva-kule — His own family; yādava-ṛṣabhaḥ — the chief of the Yadus; preyasīm — most dear; sarva-netrāṇām — to all eyes; tanum — the body; saḥ — He; katham — how; atyajat — gave up.
After His own dynasty met destruction from the curse of the brāhmaṇas, how could the best of the Yadus give up His body, the dearmost object of all eyes?
pratyākraṣṭuṁ nayanam abalā yatra lagnaṁ na śekuḥ
karṇāviṣṭaṁ na sarati tato yat satām ātma-lagnam
yac-chrīr vācāṁ janayati ratiṁ kiṁ nu mānaṁ kavīnāṁ
dṛṣṭvā jiṣṇor yudhi ratha-gataṁ yac ca tat-sāmyam īyuḥ
pratyākraṣṭum — to withdraw; nayanam — their eyes; abalāḥ — the women; yatra — in which; lagnam — attached; na śekuḥ — were not able; karṇa — the ears; āviṣṭam — having entered; na sarati — would not leave; tataḥ — thence; yat — which; satām — of the sages; ātma — in their hearts; lagnam — attached; yat — of which; śrīḥ — the beauty; vācām — of the words; janayati — generates; ratim — special pleasurable attraction; kim nu — what to speak of; mānam — the reputation; kavīnām — of the poets; dṛṣṭvā — seeing; jiṣṇoḥ — of Arjuna; yudhi — on the battlefield; ratha-gatam — on the chariot; yat — which; ca — and; tat-sāmyam — an equal status with Him; īyuḥ — they attained.
Once their eyes were fixed upon His transcendental form, women were unable to withdraw them, and once that form had entered the ears of the sages and become fixed in their hearts, it would never depart. What to speak of acquiring fame, the great poets who described the beauty of the Lord’s form would have their words invested with transcendentally pleasing attraction. And by seeing that form on Arjuna’s chariot, all the warriors on the battlefield of Kurukṣetra attained the liberation of gaining a spiritual body similar to the Lord’s.
śrī ṛṣir uvāca
divi bhuvy antarikṣe ca
kṛṣṇaḥ prāha yadūn idam
śrī-ṛṣiḥ uvāca — the sage (Śukadeva Gosvāmī) said; divi — in the sky; bhuvi — on the earth; antarikṣe — in outer space; ca — and; mahā-utpātān — great disturbances; samutthitān — which had appeared; dṛṣṭvā — seeing; āsīnān — who were seated; su-dharmāyām — in the legislative assembly called the Sudharmā; kṛṣṇaḥ — Lord Kṛṣṇa; prāha — spoke; yadūn — to the Yadus; idam — this.
Śukadeva Gosvāmī said: Having observed many disturbing signs in the sky, on the earth and in outer space, Lord Kṛṣṇa addressed the Yadus assembled in the Sudharmā council hall as follows.
ete ghorā mahotpātā
muhūrtam api na stheyam
atra no yadu-puṅgavāḥ
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; ete — these; ghorāḥ — fearful; mahā — great; utpātāḥ — inauspicious omens; dvārvatyām — in Dvārakā; yama — of the king of death; ketavaḥ — the flags; muhūrtam — a moment; api — even; na stheyam — should not remain; atra — here; naḥ — we; yadu-puṅgavāḥ — O best of the Yadus.
The Supreme Personality of Godhead said: O leaders of the Yadu dynasty, please note all these terrible omens that have appeared in Dvārakā just like the flags of death. We should not remain here a moment longer.
striyo bālāś ca vṛddhāś ca
śaṅkhoddhāraṁ vrajantv itaḥ
vayaṁ prabhāsaṁ yāsyāmo
yatra pratyak sarasvatī
striyaḥ — the women; bālāḥ — children; ca — and; vṛddhāḥ — old men; ca — and; śaṅkha-uddhāram — to the holy place called Śaṅkhoddhāra (about halfway between Dvārakā and Prabhāsa); vrajantu — they should go; itaḥ — from here; vayam — we; prabhāsam — to Prabhāsa; yāsyāmaḥ — shall go; yatra — where; pratyak — flowing west; sarasvatī — the river Sarasvatī.
The women, children and old men should leave this city and go to Śaṅkhoddhāra. We shall go to Prabhāsa-kṣetra, where the river Sarasvatī flows toward the west.
tatra — there; abhiṣicya — taking bath; śucayaḥ — cleansed; upoṣya — fasting; su-samāhitāḥ — fixing our minds; devatāḥ — the demigods; pūjayiṣyāmaḥ — we shall worship; snapana — by bathing; ālepana — smearing with sandalwood; arhaṇaiḥ — and by various offerings.
There we should bathe for purification, fast, and fix our minds in meditation. We should then worship the demigods by bathing their images, anointing them with sandalwood pulp, and presenting them various offerings.
brāhmaṇāṁs tu mahā-bhāgān
brāhmaṇān — the brāhmaṇas; tu — and; mahā-bhāgān — greatly fortunate; kṛta — having performed; svasti-ayanāḥ — the ceremonies for good fortune; vayam — we; go — with cows; bhū — land; hiraṇya — gold; vāsobhiḥ — and clothing; gaja — with elephants; aśva — horses; ratha — chariots; veśmabhiḥ — and houses.
After performing the expiatory rituals with the help of greatly fortunate brāhmaṇas, we will worship those brāhmaṇas by offering them cows, land, gold, clothing, elephants, horses, chariots and dwelling places.
vidhir eṣa hy ariṣṭa-ghno
bhūteṣu paramo bhavaḥ
vidhiḥ — the prescribed process; eṣaḥ — this; hi — indeed; ariṣṭa — inauspicious obstacles; ghnaḥ — which destroys; maṅgala-ayanam — which brings good fortune; uttamam — the best; deva — of the demigods; dvija — brāhmaṇas; gavām — and cows; pūjā — worship; bhūteṣu — among living beings; paramaḥ — excellent; bhavaḥ — rebirth.
This is indeed the appropriate process for counteracting our imminent adversity, and it is sure to bring about the highest good fortune. Such worship of the demigods, brāhmaṇas and cows can earn the highest birth for all living entities.
iti sarve samākarṇya
tatheti naubhir uttīrya
prabhāsaṁ prayayū rathaiḥ
iti — thus; sarve — all of them; samākarṇya — hearing; yadu-vṛddhāḥ — the elders of the Yadu dynasty; madhu-dviṣaḥ — from Lord Kṛṣṇa, the enemy of the demon Madhu; tathā — so be it; iti — thus saying; naubhiḥ — by boats; uttīrya — crossing over (the ocean); prabhāsam — to Prabhāsa; prayayuḥ — they went; rathaiḥ — in chariots.
Having heard these words from Lord Kṛṣṇa, the enemy of Madhu, the elders of the Yadu dynasty gave their assent, saying, “So be it.” After crossing over the ocean in boats, they proceeded on chariots to Prabhāsa.
cakruḥ paramayā bhaktyā
tasmin — there; bhagavatā — by the Supreme Personality of Godhead; ādiṣṭam — what was instructed; yadu-devena — by the Lord of the Yadus; yādavāḥ — the Yadus; cakruḥ — performed; paramayā — with transcendental; bhaktyā — devotion; sarva — all; śreyaḥ — with auspicious rituals; upabṛṁhitam — enriched.
There, with great devotion, the Yādavas performed the religious ceremonies according to the instructions of the Supreme Personality of Godhead, their personal Lord. They also performed various other auspicious rituals.
tatas tasmin mahā-pānaṁ
papur maireyakaṁ madhu
yad-dravair bhraśyate matiḥ
tataḥ — then; tasmin — there; mahā — a large amount; pānam — drink; papuḥ — they drank; maireyakam — called maireya; madhu — sweet-tasting; diṣṭa — by destiny; vibhraṁśita — having lost; dhiyaḥ — their intelligence; yat — of which beverage; dravaiḥ — by the liquid ingredients; bhraśyate — is disrupted; matiḥ — the mind.
Then, their intelligence covered by Providence, they liberally indulged in drinking the sweet maireya beverage, which can completely intoxicate the mind.
saṅgharṣaḥ su-mahān abhūt
mahā-pāna — by the excessive drinking; abhimattānām — who became intoxicated; vīrāṇām — of the heroes; dṛpta — becoming arrogant; cetasām — their minds; kṛṣṇa-māyā — by the illusory energy of Lord Kṛṣṇa; vimūḍhānām — who became bewildered; saṅgharṣaḥ — friction; su-mahān — very great; abhūt — arose.
The heroes of the Yadu dynasty became intoxicated from their extravagant drinking and began to feel arrogant. When they were thus bewildered by the personal potency of Lord Kṛṣṇa, a terrible quarrel arose among them.
dhanurbhir asibhir bhallair
yuyudhuḥ — they fought; krodha — with anger; saṁrabdhāḥ — thoroughly agitated; velāyām — on the shore; ātatāyinaḥ — bearing weapons; dhanurbhiḥ — with bows; asibhiḥ — with swords; bhallaiḥ — with a peculiarly shaped arrow; gadābhiḥ — with clubs; tomara — with lances; ṛṣṭibhiḥ — and spears.
Infuriated, they seized their bows and arrows, swords, bhallas, clubs, lances and spears and attacked one another on the shore of the ocean.
kharoṣṭra-gobhir mahiṣair narair api
mithaḥ sametyāśvataraiḥ su-durmadā
nyahan śarair dadbhir iva dvipā vane
patat-patākaiḥ — with flags flying; ratha — on chariots; kuñjara — elephants; ādibhiḥ — and other carriers; khara — on asses; uṣṭra — camels; gobhiḥ — and bulls; mahiṣaiḥ — on buffalos; naraiḥ — on human beings; api — even; mithaḥ — together; sametya — meeting; aśvataraiḥ — and on mules; su-durmadāḥ — very much enraged; nyahan — they attacked; śaraiḥ — with arrows; dadbhiḥ — with their tusks; iva — as if; dvipāḥ — elephants; vane — in the forest.
Riding on elephants and chariots with flags flying, and also on donkeys, camels, bulls, buffalos, mules and even human beings, the extremely enraged warriors came together and violently attacked one another with arrows, just as elephants in the forest attack one another with their tusks.
pradyumna-sāmbau yudhi rūḍha-matsarāv
gadau sumitrā-surathau samīyatuḥ
pradyumna-sāmbau — Pradyumna and Sāmba; yudhi — in the battle; rūḍha — aroused; matsarau — their enmity; akrūra-bhojau — Akrūra and Bhoja; aniruddha-sātyakī — Aniruddha and Sātyaki; subhadra-saṅgrāmajitau — Subhadra and Saṅgrāmajit; su-dāruṇau — ferocious; gadau — the two Gadas (one the brother of Śrī Kṛṣṇa and the other His son); sumitrā-surathau — Sumitra and Suratha; samīyatuḥ — met together.
Their mutual enmity aroused, Pradyumna fought fiercely against Sāmba, Akrūra against Kuntibhoja, Aniruddha against Sātyaki, Subhadra against Saṅgrāmajit, Sumitra against Suratha, and the two Gadas against each other.
anye ca ye vai niśaṭholmukādayaḥ
anyonyam āsādya madāndha-kāritā
jaghnur mukundena vimohitā bhṛśam
anye — others; ca — and; ye — those who; vai — indeed; niśaṭha-ulmaka-ādayaḥ — Niśaṭha, Ulmuka and so on; sahasrajit-śatajit-bhānu-mukhyaḥ — headed by Sahasrajit, Śatajit and Bhānu; anyonyam — each other; āsādya — meeting; mada — by intoxication; andha-kāritāḥ — blinded; jaghnuḥ — they killed; mukundena — by Lord Mukunda; vimohitāḥ — confused; bhṛśam — totally.
Others also, such as Niśaṭha, Ulmuka, Sahasrajit, Śatajit and Bhānu, confronted and killed one another, being blinded by intoxication and thus completely bewildered by Lord Mukunda Himself.
visarjanāḥ kukurāḥ kuntayaś ca
mithas tu jaghnuḥ su-visṛjya sauhṛdam
dāśārha-vṛṣṇi-andhaka-bhoja-sātvatāḥ — the Dāśārhas, Vṛṣṇis, Andhakas, Bhojas and Sātvatas; madhu-arbudāḥ — the Madhus and Arbudas; māthura-śūrasenāḥ — the inhabitants of Mathurā and Śūrasena; visarjanāḥ — the Visarjanas; kukurāḥ — the Kukuras; kuntayaḥ — the Kuntis; ca — also; mithaḥ — each other; tu — and; jaghnuḥ — they killed; su-visṛjya — completely abandoning; sauhṛdam — their friendship.
Completely abandoning their natural friendship, the members of the various Yadu clans — the Dāśārhas, Vṛṣṇis and Andhakas, the Bhojas, Sātvatas, Madhus and Arbudas, the Māthuras, Śūrasenas, Visarjanas, Kukuras and Kuntis — all slaughtered one another.
putrā ayudhyan pitṛbhir bhrātṛbhiś ca
mitrāṇi mitraiḥ suhṛdaḥ suhṛdbhir
jñātīṁs tv ahan jñātaya eva mūḍhāḥ
putrāḥ — sons; ayudhyan — fought; pitṛbhiḥ — with their fathers; bhrātṛbhiḥ — with brothers; ca — and; svasrīya — with the sons of sisters; dauhitra — the sons of daughters; pitṛvya — paternal uncles; mātulaiḥ — and maternal uncles; mitrāṇi — friends; mitraiḥ — with friends; suhṛdaḥ — well-wishers; suhṛdbhiḥ — with well-wishers; jñātīn — intimate relatives; tu — and; ahan — killed; jñātayaḥ — intimate relatives; eva — indeed; mūḍhāḥ — bewildered.
Thus bewildered, sons fought with fathers, brothers with brothers, nephews with paternal and maternal uncles, and grandsons with grandfathers. Friends fought with friends, and well-wishers with well-wishers. In this way intimate friends and relatives all killed one another.
muṣṭibhir jahrur erakāḥ
śareṣu — the arrows; hīyamāneṣu — as they became depleted; bhajyamāneṣu — as they became broken; dhanvasu — the bows; śastreṣu — the missile weapons; kṣīyamāneṣu — as they were used up; muṣṭibhiḥ — with their fists; jahruḥ — they seized; erakāḥ — cane stalks.
When all their bows had been broken and their arrows and other missiles spent, they seized the tall stalks of cane with their bare hands.
tā vajra-kalpā hy abhavan
parighā muṣṭinā bhṛtāḥ
jaghnur dviṣas taiḥ kṛṣṇena
vāryamāṇās tu taṁ ca te
tāḥ — those stalks; vajra-kalpāḥ — as strong as thunderbolts; hi — indeed; abhavan — became; parighāḥ — iron staffs; muṣṭinā — with their fists; bhṛtāḥ — held; jaghnuḥ — they attacked; dviṣaḥ — their enemies; taiḥ — with these; kṛṣṇena — by Lord Kṛṣṇa; vāryamāṇāḥ — being checked; tu — although; tam — Him; ca — as well; te — they.
As soon as they took these cane stalks in their fists, the stalks changed into iron rods as hard as thunderbolts. With these weapons the warriors began attacking one another again and again, and when Lord Kṛṣṇa tried to stop them they attacked Him as well.
balabhadraṁ ca mohitāḥ
hantuṁ kṛta-dhiyo rājann
pratyanīkam — an enemy; manyamānāḥ — thinking; balabhadram — Lord Balarāma; ca — also; mohitāḥ — confused; hantum — to kill; kṛta-dhiyaḥ — having made up their minds; rājan — O King Parīkṣit; āpannāḥ — they set upon Him; ātatāyinaḥ — wielding weapons.
In their confused state, O King, they also mistook Lord Balarāma for an enemy. Weapons in hand, they ran toward Him with the intention of killing Him.
atha tāv api saṅkruddhāv
carantau jaghnatur yudhi
atha — then; tau — those two (Kṛṣṇa and Balarāma); api — also; saṅkruddhau — greatly angered; udyamya — joining the fight; kuru-nandana — O favorite son of the Kurus; erakā-muṣṭi — the canes in their fists; parighau — using as clubs; carantau — moving about; jaghnatuḥ — they began to kill; yudhi — in the battle.
O son of the Kurus, Kṛṣṇa and Balarāma then became very angry. Picking up cane stalks, They moved about within the battle and began to kill with these clubs.
spardhā-krodhaḥ kṣayaṁ ninye
vaiṇavo ’gnir yathā vanam
brahma-śāpa — by the curse of the brāhmaṇas; upasṛṣṭānām — who were overtaken; kṛṣṇa-māyā — by the illusory energy of Lord Kṛṣṇa; āvṛta — covered; ātmanām — of those whose minds; spardhā — arising from rivalry; krodhaḥ — the anger; kṣayam — to destruction; ninye — led; vaiṇavaḥ — of bamboo trees; agniḥ — a fire; yathā — as; vanam — the forest.
The violent anger of these warriors, who were overcome by the brāhmaṇas’ curse and bewildered by Lord Kṛṣṇa’s illusory potency, now led them to their annihilation, just as a fire that starts in a bamboo grove destroys the entire forest.
evaṁ naṣṭeṣu sarveṣu
kuleṣu sveṣu keśavaḥ
avatārito bhuvo bhāra
iti mene ’vaśeṣitaḥ
evam — in this way; naṣṭeṣu — when they had been destroyed; sarveṣu — all; kuleṣu — the clans of the dynasty; sveṣu — His own; keśavaḥ — Lord Kṛṣṇa; avatāritaḥ — diminished; bhuvaḥ — of the earth; bhāraḥ — the burden; iti — thus; mene — He thought; avaśeṣitaḥ — remaining.
When all the members of His own dynasty were thus destroyed, Lord Kṛṣṇa thought to Himself that at last the burden of the earth had been removed.
yogam āsthāya pauruṣam
tatyāja lokaṁ mānuṣyaṁ
rāmaḥ — Lord Balarāma; samudra — of the ocean; velāyām — on the shore; yogam — meditation; āsthāya — resorting to; pauruṣam — upon the Supreme Personality of Godhead; tatyāja — He gave up; lokam — the world; mānuṣyam — human; saṁyojya — merging; ātmānam — Himself; ātmani — within Himself.
Lord Balarāma then sat down on the shore of the ocean and fixed Himself in meditation upon the Supreme Personality of Godhead. Merging Himself within Himself, He gave up this mortal world.
tuṣṇīm āsādya pippalam
rāma-niryāṇam — the departure of Lord Balarāma; ālokya — observing; bhagavān — the Supreme Lord; devakī-sutaḥ — the son of Devakī; niṣasāda — sat down; dharā-upasthe — on the lap of the earth; tuṣṇīm — silently; āsādya — finding; pippalam — a pippala tree.
Lord Kṛṣṇa, the son of Devakī, having seen the departure of Lord Rāma, sat down silently on the ground under a nearby pippala tree.
bibhrac catur-bhujaṁ rūpaṁ
bhrājiṣṇu prabhayā svayā
diśo vitimirāḥ kurvan
vidhūma iva pāvakaḥ
kṛtvorau dakṣiṇe pādam
bibhrat — bearing; catuḥ-bhujam — with four arms; rūpam — His form; bhrājiṣṇu — brilliant; prabhayā — with its effulgence; svayā — own; diśaḥ — all the directions; vitimirāḥ — devoid of darkness; kurvan — making; vidhūmaḥ — without smoke; iva — as; pāvakaḥ — a fire; śrīvatsa-aṅkam — with the mark of Śrīvatsa; ghana-śyāmam — dark blue like the clouds; tapta — molten; hāṭaka — like gold; varcasam — His glowing effulgence; kauśeya — of silk; ambara — of garments; yugmena — a pair; parivītam — wearing; su-maṅgalam — all-auspicious; sundara — beautiful; smita — with smiling; vaktra — His face; abjam — like a lotus; nīla — blue; kuntala — with locks of hair; maṇḍitam — (His head) adorned; puṇḍarīka — lotus; abhirāma — charming; akṣam — eyes; sphurat — trembling; makara — shaped like sharks; kuṇḍalam — His earrings; kaṭi-sūtra — with belt; brahma-sūtra — sacred thread; kirīṭa — helmet; kaṭaka — bracelets; aṅgadaiḥ — and arm ornaments; hāra — with necklaces; nūpura — ankle bells; mudrābhiḥ — and His royal symbols; kaustubhena — with the Kaustubha gem; virājitam — splendid; vana-mālā — by a flower garland; parīta — encircled; aṅgam — His limbs; mūrti-madbhiḥ — personified; nija — His own; āyudhaiḥ — and by the weapons; kṛtvā — placing; urau — on His thigh; dakṣiṇe — right; pādam — His foot; āsīnam — sitting; paṅkaja — like a lotus; aruṇam — reddish.
The Lord was exhibiting His brilliantly effulgent four-armed form, the radiance of which, just like a smokeless fire, dissipated the darkness in all directions. His complexion was the color of a dark blue cloud and His effulgence the color of molten gold, and His all-auspicious form bore the mark of Śrīvatsa. A beautiful smile graced His lotus face, locks of dark blue hair adorned His head, His lotus eyes were very attractive, and His shark-shaped earrings glittered. He wore a pair of silken garments, an ornamental belt, the sacred thread, bracelets and arm ornaments, along with a helmet, the Kaustubha jewel, necklaces, anklets and other royal emblems. Encircling His body were flower garlands and His personal weapons in their embodied forms. As He sat He held His left foot, with its lotus-red sole, upon His right thigh.
kṛteṣur lubdhako jarā
muṣala — from the iron club; avaśeṣa — remaining; ayaḥ — of iron; khaṇḍa — with the fragment; kṛta — who had made; iṣuḥ — his arrow; lubdhakaḥ — the hunter; jarā — named Jarā; mṛga — of a deer; āsya — of the face; ākāram — having the form; tat — His; caraṇam — lotus foot; vivyādha — pierced; mṛga-śaṅkayā — thinking it to be a deer.
Just then a hunter named Jarā, who had approached the place, mistook the Lord’s foot for a deer’s face. Thinking he had found his prey, Jarā pierced the foot with his arrow, which he had fashioned from the remaining iron fragment of Sāmba’s club.
catur-bhujaṁ taṁ puruṣaṁ
dṛṣṭvā sa kṛta-kilbiṣaḥ
bhītaḥ papāta śirasā
catuḥ-bhujam — four-armed; tam — that; puruṣam — personality; dṛṣṭvā — seeing; saḥ — he; kṛta-kilbiṣaḥ — having committed an offense; bhītaḥ — afraid; papāta — fell; śirasā — with his head; pādayoḥ — at the feet; asura-dviṣaḥ — of the Supreme Lord, the enemy of the demons.
Then, seeing that four-armed personality, the hunter became terrified of the offense he had committed, and he fell down, placing his head upon the feet of the enemy of the demons.
ajānatā kṛtam idaṁ
kṣantum arhasi pāpasya
uttamaḥśloka me ’nagha
ajānatā — who was acting without knowledge; kṛtam — has been done; idam — this; pāpena — by a sinful person; madhusūdana — O Madhusūdana; kṣantum arhasi — please forgive; pāpasya — of the sinful person; uttamaḥ-śloka — O glorious Lord; me — my; anagha — O sinless one.
Jarā said: O Lord Madhusūdana, I am a most sinful person. I have committed this act out of ignorance. O purest Lord, O Uttamaḥśloka, please forgive this sinner.
vadanti tasya te viṣṇo
mayāsādhu kṛtaṁ prabho
yasya — of whom; anusmaraṇam — the constant remembrance; nṛṇām — of all men; ajñāna — of ignorance; dhvānta — the darkness; nāśanam — that which destroys; vadanti — they say; tasya — toward Him; te — You; viṣṇo — O Lord Viṣṇu; mayā — by me; asādhu — wrongly; kṛtam — this has been done; prabho — O master.
O Lord Viṣṇu, the learned say that for any man, constant remembrance of You will destroy the darkness of ignorance. O master, I have wronged You!
tan māśu jahi vaikuṇṭha
yathā punar ahaṁ tv evaṁ
na kuryāṁ sad-atikramam
tat — therefore; mā — me; āśu — quickly; jahi — please kill; vaikuṇṭha — O Lord of Vaikuṇṭha; pāpmānam — the sinful; mṛga-lubdhakam — hunter of deer; yathā — so that; punaḥ — again; aham — I; tu — indeed; evam — thus; na kuryām — may not do; sat — against saintly persons; atikramam — transgression.
Therefore, O Lord of Vaikuṇṭha, please kill this sinful hunter of animals immediately so he may not again commit such offenses against saintly persons.
yasyātma-yoga-racitaṁ na vidur viriñco
rudrādayo ’sya tanayāḥ patayo girāṁ ye
tvan-māyayā pihita-dṛṣṭaya etad añjaḥ
kiṁ tasya te vayam asad-gatayo gṛṇīmaḥ
yasya — whose; ātma-yoga — by the personal mystic power; racitam — produced; na viduḥ — they do not understand; viriñcaḥ — Lord Brahmā; rudra-ādayaḥ — Śiva and others; asya — his; tanayāḥ — sons; patayaḥ — masters; girām — of the words of the Vedas; ye — who are; tvat-māyayā — by Your illusory potency; pihita — covered; dṛṣṭayaḥ — whose vision; etat — of this; añjaḥ — directly; kim — what; tasya — of Him; te — of You; vayam — we; asat — impure; gatayaḥ — whose birth; gṛṇīmaḥ — shall say.
Neither Brahmā nor his sons, headed by Rudra, nor any of the great sages who are masters of the Vedic mantras can understand the function of Your mystic power. Because Your illusory potency has covered their sight, they remain ignorant of how Your mystic power works. Therefore, what can I, such a low-born person, possibly say?
mā bhair jare tvam uttiṣṭha
kāma eṣa kṛto hi me
yāhi tvaṁ mad-anujñātaḥ
svargaṁ su-kṛtināṁ padam
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; mā bhaiḥ — do not fear; jare — O Jarā; tvam — you; uttiṣṭha — please get up; kāmaḥ — the desire; eṣaḥ — this; kṛtaḥ — done; hi — indeed; me — My; yāhi — go; tvam — you; mat-anujñātaḥ — given permission by Me; svargam — to the spiritual world; su-kṛtinām — of the pious; padam — the abode.
The Supreme Personality of Godhead said: My dear Jarā, do not fear. Please get up. What has been done is actually My own desire. With My permission, go now to the abode of the pious, the spiritual world.
ity ādiṣṭo bhagavatā
triḥ parikramya taṁ natvā
vimānena divaṁ yayau
iti — thus; ādiṣṭaḥ — instructed; bhagavatā — by the Supreme Personality of Godhead; kṛṣṇena — by Lord Kṛṣṇa; icchā-śarīriṇā — whose transcendental body is manifested simply by His own will; triḥ — three times; parikramya — circumambulating; tam — to Him; natvā — bowing down; vimānena — by a celestial airplane; divam — into the sky; yayau — he went.
So instructed by the Supreme Lord Kṛṣṇa, who assumes His transcendental body by His own will, the hunter circumambulated the Lord three times and bowed down to Him. Then the hunter departed in an airplane that had appeared just to carry him to the spiritual sky.
anvicchann adhigamya tām
dārukaḥ — Dāruka, the chariot driver of Lord Kṛṣṇa; kṛṣṇa — of Lord Kṛṣṇa; padavīm — the trail; anvicchan — seeking out; adhigamya — coming upon; tām — it; vāyum — the air; tulasikā-āmodam — fragrant with the aroma of tulasī flowers; āghrāya — scenting; abhimukham — toward Him; yayau — he went.
At that time Dāruka was searching for his master, Kṛṣṇa. As he neared the place where the Lord was sitting, he perceived the aroma of tulasī flowers in the breeze and went in its direction.
taṁ tatra tigma-dyubhir āyudhair vṛtaṁ
hy aśvattha-mūle kṛta-ketanaṁ patim
sneha-plutātmā nipapāta pādayo
rathād avaplutya sa-bāṣpa-locanaḥ
tam — Him; tatra — there; tigma — brilliant; dyubhiḥ — the effulgence of which; āyudhaiḥ — by His weapons; vṛtam — surrounded; hi — indeed; aśvattha — of the banyan tree; mūle — at the base; kṛta-ketanam — resting; patim — his master; sneha — with affection; pluta — overwhelmed; ātmā — his heart; nipapāta — he fell down; pādayoḥ — at His feet; rathāt — from the chariot; avaplutya — rushing down; sa-bāṣpa — filled with tears; locanaḥ — his eyes.
Upon seeing Lord Kṛṣṇa resting at the foot of a banyan tree, surrounded by His shining weapons, Dāruka could not control the affection he felt in his heart. His eyes filled with tears as he rushed down from the chariot and fell at the Lord’s feet.
apaśyatas tvac-caraṇāmbujaṁ prabho
dṛṣṭiḥ praṇaṣṭā tamasi praviṣṭā
diśo na jāne na labhe ca śāntiṁ
yathā niśāyām uḍupe praṇaṣṭe
apaśyataḥ — of me, who am not seeing; tvat — Your; caraṇa-ambujam — lotus feet; prabho — O master; dṛṣṭiḥ — the power of vision; praṇaṣṭā — is destroyed; tamasi — into darkness; praviṣṭā — having entered; diśaḥ — the directions; na jāne — I do not know; na labhe — I cannot obtain; ca — and; śāntim — peace; yathā — just as; niśāyām — in the night; uḍupe — when the moon; praṇaṣṭe — has become new.
Dāruka said: Just as on a moonless night people are merged into darkness and cannot find their way, now that I have lost sight of Your lotus feet, my Lord, I have lost my vision and am wandering blindly in darkness. I cannot tell my direction, nor can I find any peace.
iti bruvati sūte vai
kham utpapāta rājendra
iti — thus; bruvati — while he was speaking; sūte — the chariot driver; vai — indeed; rathaḥ — the chariot; garuḍa-lāñchanaḥ — marked with the flag of Garuḍa; kham — into the sky; utpapāta — arose; rāja-indra — O king of kings (Parīkṣit); sa-aśva — along with the horses; dhvajaḥ — and flag; udīkṣataḥ — as he looked up, watching.
[Śukadeva Gosvāmī continued:] O foremost of kings, while the chariot driver was still speaking, before his very eyes the Lord’s chariot rose up into the sky along with its horses and its flag, which was marked with the emblem of Garuḍa.
tam anvagacchan divyāni
sūtam āha janārdanaḥ
tam — that chariot; anvagacchan — they followed; divyāni — divine; viṣṇu — of Lord Viṣṇu; praharaṇāni — the weapons; ca — and; tena — by that occurrence; ati-vismita — astonished; ātmānam — his mind; sūtam — to the driver; āha — spoke; janārdanaḥ — Lord Śrī Kṛṣṇa.
All the divine weapons of Viṣṇu rose up and followed the chariot. The Lord, Janārdana, then spoke to His chariot driver, who was most astonished to see all this.
gaccha dvāravatīṁ sūta
jñātīnāṁ nidhanaṁ mithaḥ
bandhubhyo brūhi mad-daśām
gaccha — just go; dvāravatīm — to Dvārakā; sūta — O chariot driver; jñātīnām — of their close relatives; nidhanam — the destruction; mithaḥ — mutual; saṅkarṣaṇasya — of Lord Balarāma; niryāṇam — the passing away; bandhubhyaḥ — to Our family members; brūhi — speak; mat-daśām — My condition.
O driver, go to Dvārakā and tell Our family members how their loved ones destroyed one another. Also tell them of the disappearance of Lord Saṅkarṣaṇa and of My present condition.
dvārakāyāṁ ca na stheyaṁ
bhavadbhiś ca sva-bandhubhiḥ
mayā tyaktāṁ yadu-purīṁ
dvārakāyām — in Dvārakā; ca — and; na stheyam — should not remain; bhavadbhiḥ — you; ca — and; sva-bandhubhiḥ — along with your relatives; mayā — by Me; tyaktām — abandoned; yadu-purīm — the capital of the Yadus; samudraḥ — the ocean; plāvayiṣyati — will drown.
You and your relatives should not remain in Dvārakā, the capital of the Yadus, because once I have abandoned that city it will be inundated by the ocean.
svaṁ svaṁ parigrahaṁ sarve
ādāya pitarau ca naḥ
svam svam — each his own; parigraham — family; sarve — all of them; ādāya — taking; pitarau — parents; ca — and; naḥ — Our; arjunena — by Arjuna; avitāḥ — protected; sarve — all; indraprastham — to Indraprastha; gamiṣyatha — you should go.
You should all take your own families, together with My parents, and under Arjuna’s protection go to Indraprastha.
tvaṁ tu mad-dharmam āsthāya
tvam — you; tu — however; mat-dharmam — in My devotional service; āsthāya — remaining firm; jñāna-niṣṭhaḥ — fixed in knowledge; upekṣakaḥ — indifferent; mat-māyā — by My illusory energy; racitām — created; etām — this; vijñāya — understanding; upaśamam — cessation from agitation; vraja — obtain.
You, Dāruka, should be firmly situated in devotion to Me, remaining fixed in spiritual knowledge and unattached to material considerations. Understanding these pastimes to be a display of My illusory potency, you should remain peaceful.
ity uktas taṁ parikramya
namaskṛtya punaḥ punaḥ
tat-pādau śīrṣṇy upādhāya
durmanāḥ prayayau purīm
iti — thus; uktaḥ — spoken to; tam — Him; parikramya — circumambulating; namaḥ-kṛtya — offering obeisances; punaḥ punaḥ — again and again; tat-pādau — His lotus feet; śīrṣṇi — upon his head; upādhāya — placing; durmanāḥ — unhappy in his mind; prayayau — he went; purīm — to the city.
Thus ordered, Dāruka circumambulated the Lord and offered obeisances to Him again and again. He placed Lord Kṛṣṇa’s lotus feet upon his head and then with a sad heart went back to the city.