Chapter Thirty

The Disappearance of Kåñëa

|| 11.30.1 ||
çré-räjoväca
tato mahä-bhägavata
uddhave nirgate vanam
dväravatyäà kim akarod
bhagavän bhüta-bhävanaù

TRANSLATION
King Parékñit said: After the great devotee Uddhava left for
the forest, what did the Supreme Lord, the protector of all
living beings, do in the city of Dvärakä?

In the Thirtieth Chapter, the Lord has the devatä portions of the Yadus
go the Prabhäsa, withdraws them from the world and sends them to
Svarga, while he, in his expansion, went to Vaikuëöha.

|| 11.30.2 ||
brahma-çäpopasaàsåñöe
sva-kule yädavarñabhaù
preyaséà sarva-neträëäà
tanuà sa katham atyajat

TRANSLATION
After his dynasty met destruction from the curse of the
brähmaëas, how could the best of the Yadus give up his body,
the dearest object of all eyes?

When his dynasty was destroyed, how did the Lord give up his body
which was most dear for all, even for Çiva? It is heard that some sages
maintain that the Lord actually gave up his body. How is that possible?
This is not possible at all, since it is impossible that the Lord could give
up a body which is eternity, knowledge and bliss. How can a true
brähmaëa give up his position of being a brähmaëa? It is not possible.
Sa-viçeñaëe vidhi-niñedhau viçesaëam upasaàkrämataù sati viçeñye
bädhe: statements of affirmation and denial change the meaning of
their particular descriptive elements if there is a contradiction to the
principal subject. (Nyäya-vartika-tätparya by Vacaspati Miçra) In this
sentence, it states that the Lord gave up a body which was dear to
him. That means he gave up his dynasty manifested on earth.1
Another example is as follows. “A traveler gave up a gold pot full of
water.” This means that the traveler poured the water out of the pot,
because of fatigue due to the weight, and carried the empty gold pot.
1
This is the meaning given to a similar statement in SB 3.4.29.
 || 11.30.3 ||
pratyäkrañöuà nayanam abalä yatra lagnaà na çekuù
karëäviñöaà na sarati tato yat satäm ätma-lagnam
yac-chrér väcäà janayati ratià kià nu mänaà kavénäà
dåñövä jiñëor yudhi ratha-gataà yac ca tat-sämyam éyuù

TRANSLATION
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 became 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 joy. And by seeing that form on
Arjuna’s chariot, all the warriors on the battlefield of
Kurukñetra attained the liberation.

This verse shows that he could not give up his body. The eternal wives
like Rukminé could not withdraw their eyes which were attached to his
form. That form entered the ears of the ätmäräma sages like you
through their ears and remained there like a picture, and would not go
away. The beauty of that form described by poets like Vyäsa produced
special joy in their words. Seeing that form on Arjuna’s chariot in
battle, the soldiers attained säyujya. That body was directly Brahman,
beyond the guëas. By seeing a material form one cannot attain
säyujya. The personified Vedas say:

nibhåta-marun-mano-’kña-dåòha-yoga-yujo hådi yan

munaya upäsate tad arayo ’pi yayuù smaraëät

Simply by constantly thinking of him, the enemies of the Lord attained

the same Supreme Truth whom sages fixed in yoga worship by
controlling their breath, mind and senses. SB 10.87.23

Nor would ätmärämas remain attached to a material form. Nor would

the Lord’s eternal wives such as Lakñmé, hlädiné-çaktis, be attached
to a material form. Therefore, sages who describe that the Lord gave
up his body are bewildered by the Lord’s mäyä.

|| 11.30.4 ||
çré åñir uväca
divi bhuvy antarikñe ca
mahotpätän samutthitän
dåñöväsénän su-dharmäyäà
kåñëaù präha yadün idam
 TRANSLATION
Çukadeva Gosvämé said: Having observed many disturbing
signs in the sky, on the earth and in outer space, Lord Kåñëa
addressed the Yadus assembled in the Sudharmä council hall
as follows.

|| 11.30.5 ||
çré-bhagavän uväca
ete ghorä mahotpätä
dvärvatyäà yama-ketavaù
muhürtam api na stheyam
atra no yadu-puìgaväù

TRANSLATION
The Supreme Lord said: O leaders of the Yadu dynasty! Please
note all these terrible omens that have appeared in Dvärakä
just like the flags of death. We should not remain here a
moment longer.

Internally the Lord thought as follows. Among all the persons who
came to meet me from various places during the trip to Kurukñetra,
Kali came unnoticed by others and spoke to me. “O master! When will
I take charge of the earth?” I said, “You can take charge only when my
pastimes are over.” After I disappear, with the right given by me, Kali
will pervade the earth. However, during my present appearance,
dharma has increased to four legs, even greater than in Satya-yuga. If
dharma is so strong, how can Kali rule? The rule is that Kali will rule
when there is only one leg of dharma remaining. One should not say
that when I disappear then the four legs of dharma will also disappear,
on the logic of nimittäpäye naimittikasyäpy apäyaù: when the cause
disappears, the effects disappear, since the devatäs of great fame,
purifiers of the whole world, remain alert. Moreover I have destroyed
the unfavorable among the population of favorable, unfavorable and
neutral parties. Now, if I ascend to Vaikuëöha with all the inhabitants
of my abode, in sight of all persons, as Räma did, the favorable
devotees will double in number. Those who are already intensely
favorable will increase their prema a hundredfold out of great longing
in prema and those who are neutral will become devotees on seeing
this extraordinary event. Dharma will thus increase. How will even a
little influence of Kali be possible? By what method will I increase
adharma in order to restrict dharma?

Here is the method. I will remain as I do now in Dvärakä with the

Yadus who are my associates in pastimes, but will become invisible to
the eyes of all material people. The devatäs who are vibhütis, such as
Cupid and Kärtikeya, have entered into my eternal associates like
Pradyumna and others. By my power of yoga I will withdraw them
from those bodies, without others noticing. Making some fake forms
for the eyes of ordinary people, which appear to be Pradyumna and
others, I will have them go to Prabhäsa, with the other inhabitants of
Dvärakä, and have them drink wine after meditating and giving
charity, and send them to Svarga according to their individual
qualification as devotees. I (in another form) will depart for Vaikuëöha
with the other inhabitants of Dvärakä, as Räma did. (The root forms of
Kåñëa and his associates remained in Dvärakä invisibly.) But I will let
the common people see the influence of mäyä. They will think that the
Yadus left Dvärakä, went to Prabhäsa with all the Yadu dynasty, and
under the control of the brähmaëas’ curse, drank wine and gave up
their bodies after killing each other. They will think the Lord along with
Balaräma, giving up a human body, ascended to the spiritual abode.
Thus they will say that my body was temporary, made of matter.
Thinking I have a material body is a great offense. I have said
avajänanti mäà müòhä mänuñéà tanum äçritam: the fools deride me,
thinking I have a material human form. (BG 9.11) I have describd the
result:

moghäçä mogha-karmäëo mogha-jïänä vicetasaù |

räkñasém äsuréà caiva prakåtià mohinéà çritäù ||

Among those who cannot distinguish this truth, those who are
devotees do not gain sälokya, those who are karmés do not attain their
material fruits, and those who are jïänés do not attain liberation. They
assume the nature of Räkñasas and asuras. BG 9.12

If the devotees think in this way, their desire to attain me will be futile.
If the karmés think in this way, they cannot attain Svarga. If the jïänés
think in this way, they cannot attain liberation. They become
Räkñasas. Some will think that Supreme Lord has a temporary body
because of seeing that all others have temporary bodies. Some bodies
live a long time and others a short time. Others will claim that just as
Kurus all died, Kåñna died with his family at Prabhäsa. By people’s
hearing, speaking and praising such preaching of wrong ideas by idiots
who think they are learned, immediately one leg of dharma only will
remain.

Just as eyes afflicted with jaundice see a shining white conch to be

yellow, people whose minds and eyes are afflicted by mäyä will see my
departure pastimes, which are actually eternity, knowledge and bliss,
to be afflicted by material misfortune. They will see and conclude that
I gave up my body along with all asociates like Pradyumna and that the
queens like Rukmiëé were burned in the funeral fire. Not only the
materialists will see this. Even persons like Arjuna will see this by my
divine will. Sages like Vaiçampäyana and Paräçara will describe this in
their works. And Çiva, my devotee, taking birth in Kali-yuga, will
preach this in a commentary of the Vedänta-sütras in order to spread
Kali’s influence. Persons with no intelligence, repeatedly studying the
sütras, will explain the meaning according that commentary. Sükñmo
yaù käraëopädhir mäyäkhye ’neka-çaktimän sa eva bhagavad-dehaù:
the body of the Lord, possessing unlimited powers, is a subtle covering
of mäyä on Brahman. Thinking in this way, with the idea of producing
great disturbance, the Lord spoke this verse, expressing fear and
agitation.

Is there any fear of the Lord being cruel in this plan? For those other
than devotees, at the time of ripening of their bad karmas, their
unfortunate path would manifest anyway. The will of the Lord alone is
the cause of the good or bad karmas manifesting. Otherwise one could
also accuse Buddha of being cruel (by telling people to reject the
Vedas). The Lord spoke the truth about his pastimes to Uddhava in
order to dispell doubt for the devotees’ worship. Uddava said:

ity ävedita-härdäya mahyaà sa bhagavän paraù

ädideçäravindäkña ätmanaù paramäà sthitim

When I asked the lotus-eyed Lord what I desired in my heart, he

explained to me his supreme decision. SB 3.4.19

Sthitim means “the decision of the Lord,” concerning the arrangement

of his pastimes and the eternal residents of Dvärakä. Uddhava also
explains the disappearance pastime of the Lord:

pradarçyätapta-tapasäm avitåpta-dåçäà nåëäm

ädäyäntaradhäd yas tu sva-bimbaà 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

The Lord took that form which was attractive to all eyes and
disappeared. Another meaning cannot be given to the word bimbam,
because in later verses this refers to the Lord’s body.

-yan martya-lélaupayikaà sva-yoga

mäyä-balaà darçayatä gåhétam
vismäpanaà svasya ca saubhagarddheù
paraà padaà bhüñaëa-bhüñaëäìgam
Kåñëa possesses that form suitable for human pastimes to show the
full capacity of his yoga-mäyä. That form astonishes even the Lord of
Vaikuëöha. It is the pinnacle of auspicious qualities and enhances the
beauty of his ornaments. SB 3.2.12

yad dharma-sünor bata räjasüye

nirékñya dåk-svastyayanaà tri-lokaù
kärtsnyena cädyeha gataà vidhätur
arväk-såtau kauçalam ity amanyata

At the räjasüya sacrifice of Yudhiñöhira, all the people of the universe,

seeing the form of the Lord which created auspiciousness in all
directions, considered that the skill of the creator in making the most
beautiful objects in the recent universe was nullified completely at that
time. SB 3.2.13

Kåñëa’s disappearance is compared to the sun, which sets but does

not get destroyed. Kåñëa-dyumaëi nimloce: Kåñëa has disappeared
like the sun. (SB 3.2.5) However, eyes covered by mäyä will take
shelter of wrong philosophy. Uddhava says:

devasya mäyayä spåñöä ye cänyad asad-äçritäù

bhrämyate dhér na tad-väkyair ätmany uptätmano harau

The intelligence of the devotee who is absorbed in Paramätmä is not

bewildered by the words of those touched by the Lord’s mäyä or those
who take shelter of a demonic mentality. SB 3.2.10

Those whose eyes are affected by mäyä, who are materialistic, who
take shelter of the philosophy of material karma, will say that Kåñëa
gave up his body. One’s intelligence should not be bewildered by their
words such as “Kåñëa simply obtained the results of his irreligious
acts.” Whose intelligence should not be affected? The intelligence of
the devotee, whose mind is absorbed (uptätmanaù) in the Lord
(ätmani), should not be bewildered.

Here is the evidence showing that the Lord’s form, names, abodes,
qualities, pastimes associates are all eternal.

govindaù sac-dic-änanda-vigragaù païca-padaà vånòävana-sura-

bhüruha-taläsénaù satataà sa-marud-gaëo’ haà paramayä stutyä
tosayämi

I satisfy with praises, along with the Maruts, Govinda, a form of

eternity, knowledge and bliss, five feet tall, seated at the base of
desire tree in Våndävana. Gopäla-täpané Upaniñad 1.33
väsudevaù saìkarñaëaù pradyumno’niruddho’haà matsyaù kürmo
varäho narasiàho vämano rämo rämo rämaù kåñëo buddhaù kalkir
ahaà çatadhähaà sahasradhäham amito’ham ananto’ham | naivaite
jäyante, naivaite mriyante, naiñäm ajïäna-baddho na muktiù, sarva eva
hy ete pürëä ajarä amåtäù paramäù paramänandäù

I am unlimited, immeasureable by a hundred, by a thousand times, in

the forms of Väsudeva, Saìkarñaëa, Pradyumna, Aniruddha, Mtsya,
Kürma, Varäha, Narasiàha, Vämana, Räma, Paraçuräma, Balaräma,
Kåñëa, Buddha and Kalki. These forms are not born and do not die.
They do not become bound by ignorance or become liberated. They
are all perfect, ageless, deathless, full of supreme bliss. Catur-veda-
çikhä

nirdoña-pürëa-guëa-vigraha ätma-tantro
niçcetanätmaka-çarérra-guëaiç ca hénaù |
änanda-mätra-mukha-päda-saroruhädiù

The Lord’s form is faultess and full of perfect qualities. It is

independent, devoid of qualities of the material, unconscious bodies.
His head, lotus feet and other limbs are all full of bliss. Dhyäna-bindu
Upaniñad.

nanda-vraja-janänandé sac-cid-änanda-vigrahaù
Kåñëa’s form is eternity, knowledge and bliss, and gives bliss to
the inhabitants of Våndävana. Brahmäëòa Puräëa

sarve nityäù çäçvatäç ca dehäs tasya parätmanaù |

hänopädäna-rahitä naiva prakåtijäù kvacit ||

The Lord’s bodies are all eternal, devoid of destructible

elements. They do not arise from matter. Mahä-väräha Puräëa

yuge yuge viñëur anädi-mürtià ästhäya çiñöaà paripäti duñöahä

Situated in his beginningless form in every yuga, Viñëu protects

the devotees and kills the demons. Narasiàha Puräëa

yo vetti bhautikaà dehaà kåñëasya paramätmanaù |

sa sarvasmäd bahiñkäryaù çrauta-smärta-vidhänataù |
mukhaà tasyävalokyäpi sa-celaù snänam äcaret ||

He who thinks thaqt the body of Kåñna is material should be

excluded from all rites according the Vedas and Småtis. If one
sees his face one should bathe with one’s clothes one. Viñëu
Puräëa

na bhüta-saìga-saàsthäno doho’sya paramätmanaù

The Supreme Lord has no faults arising from contact with
material elements.
Mahä-bhärata

amåtäàço’måta-vapuù
The Lord’s body is immortal, made of nectar. Mahäbhärata

Çäìkäräcarya in his famous commentary says that this means “he who
has a body without death.” The following verses are proof from the
Bhägavatam:

tävat prasanno Bhagavän puñkaräkñaù kåte yuge

darçayäm äsa taà kñattaù çäbdaà brahma dadhad vapuù

O Vidura! The lotus eyed Lord, having a body made of eternity

knowledge and bliss, pleased with Kardama, showed him his form in
Satya-yuga. SB 3.21.7

yat tad vapur bhäti vibhüñaëäyudhair

avyakta-cid-vyaktam adhärayad dhariù
babhüva tenaiva sa vämano vaöuù
sampaçyator divya-gatir yathä naöaù

The Lord whose body is eternally endowed with ornaments and

weapons, which is invisible to the word and with spiritual form, became
visible. Then, in the presence of parents, to please them, the Lord, like
an actor whose actions are hard to understand, became Vämana, a
brähmaëa-dwarf, a brahmacäré. SB 8.18.12

taà matvätmajam avyaktaà martya-liìgam adhokñajam

gopikolükhale dämnä babandha präkåtaà yathä

That unmanifested person, who is beyond the perception of the

senses, had now appeared as a human child, and mother Yaçodä,
considering him her own ordinary child, bound Him to the wooden
mortar with a rope. SB 10.9.4

satya-jïänänantänanda-mätraika-rasa-mürtayaù
aspåñöa-bhüri-mähätmyä api hy upaniñad-dåçäm

The forms of Viñëu all had eternal, unlimited forms, full of knowledge
and bliss and existing beyond the influence of time. Their great glory
was not even to be touched by the jïänés engaged in studying the
Upaniñads. SB 10.13.54

asyäpi deva vapuño mad-anugrahasya

svecchä-mayasya na tu bhüta-mayasya ko ’pi
neçe mahi tv avasituà manasäntareëa
säkñät tavaiva kim utätma-sukhänubhüteù

My dear Lord, neither I nor anyone else can estimate the potency of
this transcendental body of yours, which has shown such mercy to me
and which appears just to fulfil the desires of your pure devotees.
Although my mind is completely withdrawn from material affairs, I
cannot understand your personal form. How, then, could I possibly
understand the happiness you experience within yourself? SB 10.14.2

tasmäd idaà jagad açeñam asat-svarüpaà

svapnäbham asta-dhiñaëaà puru-duùkha-duùkham
tvayy eva nitya-sukha-bodha-tanäv anante
mäyäta udyad api yat sad ivävabhäti

Therefore this entire universe, which like a dream is by nature unreal,

nevertheless appears real, and thus it covers one’s consciousness and
assails one with repeated miseries. This universe appears real because
it is manifested by the potency of illusion emanating from you, whose
unlimited transcendental forms are full of eternal happiness and
knowledge. SB 10.14.22

The çruti also says the name of the Lord is eternal. om äsya jänanto
näma cid vivaktana: You who know the name of the Lord is spiritual
should chant it. (Åg Veda 1.156.3)

The present tense in the following verse indicates the names are
eternal.

bahüni santi nämäni rüpäëi ca sutasya te

guëa-karmänurüpäëi täny ahaà veda no janäù

For this son of yours there are many forms and names according to his
transcendental qualities and activities. These are known to me, but
people in general do not understand them. SB 10.8.15

anäma-rüpa eväyaà bhagavän harir éçvaraù |

akarteti ca yo vedaiù småtibhiç cäbhidhéyate ||

The Lord is said to be without material name, form and action

according to the Vedas and Småti scriptures. Padma Puräëa
The statement in Väsudevadhyätma summarizes the meaning:

aprasiddhes tad-guëänäm anämäsau prakértitaù |

apräkåtatväd arüpasyäpy arüpo’säv udéryate ||
sambandhena pradhänasya harer nästy eva kartåtä |
akartäram ataù prähuù puräëaà taà purävidaù ||

Because his qualites are extraordinary the Lord is said to be

without name. Because he does not hava material form he is
said to be without form. Because he has no relation to matter,
the Lord, the doer, the ancient sages say he is without actions.

Upäsakänäà siddhy-arthaà brahmaëo rüpa-kalpanä means that

the deity forms of the Lord are for the purpose of worshippers
perfecting their worship. Those forms may be made of stone,
wood, or metal in the form of Räma, Kåñëa or others. (It does not
mean the spiritual forms are assumed by Brahman only for
worshippers.)

The abodes of the Lord are eternal. täsäà madhye säkñäd

brahma gopäla-puré hi: among the places, the village of Gopäla
is directly brahman. (Gopäla-täpané Upaniñad) Nityaà me
mathuräà viddhi puréà dväravatéà tathä: know that my abodes
of Mathurä and Dvärakä are eternal. (Padma Puräëa).
Sometimes the phrase vanaà våndävanaà tathä replaces
Dvärakä in the last quotation.

The Lord’s pastimes are eternal. Eko devo nitya-lélänurakto

bhakta-vyäpé bhakta-hådy antarätmä: the oneLord, absorbed in
his eternal pastimes, pervades the devotee and resides in the
heart of the devotee. (Puruña-bodhiné Çruti) The present tense
in the next verse indicate the eternal natrure of the pastimes:

jayati jana-niväso devaké-janma-vädo

yadu-vara-pariñat svair dorbhir asyann adharmam
sthira-cara-våjina-ghnaù su-smita-çré-mukhena
vraja-pura-vanitänäà vardhayan käma-devam

Lord Çré Kåñëa lives eternally among the cowherd men and the
Yädavas, and is conclusively both the son of Devaké and Yaçodä. He is
the guide of the Yadu dynasty and the cowherd men, and with His
mighty arms He kills everything inauspicious, in Vraja, Mathurä and
Dvärakä. 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 Dvärakä. His blissful smiling face always
increases the desires of the gopés of Våndävana and women of
Mathurä and Dvärakä. He remains eternally in this situation. SB
10.90.48

kämaà krodhaà bhayaà sneham aikyaà sauhådam eva ca

nityaà harau vidadhato yänti tan-mayatäà hi te

Persons who constantly direct their lust, anger, fear, protective

affection, feeling of impersonal oneness, or friendship toward Lord Hari
are sure to become absorbed in thought of him. SB 10.29.15

The associates in the pastimes are eternal:

yathä saumitri-bharatau yathä saìkarñaëädayaù |

tathä tenaiva jäyante nija-lokäd yadåcchayä ||
ete hi yädaväù sarve mad-gaëä eva bhävini |
sarvathä mat-priyä devi mat-tulya-guëa-çälinaù ||

Just like Lakñmana and Bharata, and Saìkarñaëa, the Yädvas appear in
this world by comeing from their spiritual planets by their will. All the
Yädavas, me associates, are dear to me and equal to me in qualities.
Padma Puräëa, Uttara-khaëòa 229.57-58

nityävatäro bhagavän nitya-mürtir jagat-patiù |

nitya-rüpo nitya-gandho nityaiçvarya-sukhänubhüù ||

The Supreme Lord, master of the univsers, has eternal forms,

eternal avatäras, eternal fragrance, eternal power and eternal
bliss. BåhadViñëu Puräëa2

Thus there can be no objection concerning the Lord. The phrase “flags
of death” indicate death. We should not stay here a moment longer.

|| 11.30.6 ||
striyo bäläç ca våddhäç ca
çaìkhoddhäraà vrajantv itaù
vayaà prabhäsaà yäsyämo
yatra pratyak sarasvaté

TRANSLATION
The women, children and old men should leave this city and go
to Çaìkhoddhära. We shall go to Prabhäsa-kñetra, where the
river Sarasvaté flows toward the west.

2
This is the source according to Laghu-bhägavatämåta. It is not in the regular Viñëu Puräëa.
Praytak means “flowing to the west.”

|| 11.30.7 ||
taträbhiñicya çucaya
upoñya su-samähitäù
devatäù püjayiñyämaù
snapanälepanärhaëaiù

TRANSLATION
There we should bathe for purification, fast, and fix our minds
in meditation. We should then worship the devatäs by bathing
their images, anointing them with sandalwood pulp, and
presenting them various offerings.

Abhisicya means bathing.

|| 11.30.8 ||
brähmaëäàs tu mahä-bhägän
kåta-svastyayanä vayam
go-bhü-hiraëya-väsobhir
gajäçva-ratha-veçmabhiù

TRANSLATION
After brähmaëas have completed the auspicious rites, we will
worship those highly fortunate brähmaëas by offering them
cows, land, gold, clothing, elephants, horses, chariots and
dwelling places.

|| 11.30.9 ||
vidhir eña hy ariñöa-ghno
maìgaläyanam uttamam
deva-dvija-gaväà püjä
bhüteñu paramo bhavaù

TRANSLATION
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 devatäs, brähmaëas and
cows can earn the highest auspiciousness for all living entities.

Bhavaù means auspiciousness.

|| 11.30.10 ||
iti sarve samäkarëya
yadu-våddhä madhu-dviñaù
 tatheti naubhir uttérya
prabhäsaà prayayü rathaiù

TRANSLATION
Having heard these words from Kåñëa, the enemy of Madhu,
all the elders of the Yadu dynasty gave their assent, saying,
“So be it.” After crossing the water in boats, they proceeded
on chariots to Prabhäsa.

|| 11.30.11 ||
tasmin bhagavatädiñöaà
yadu-devena yädaväù
cakruù paramayä bhaktyä
sarva-çreyopabåàhitam

TRANSLATION
There, with great devotion, the Yädavas performed the
religious ceremonies according to the instructions of the
Supreme Lord, lord of the Yadus.

The sandhi in çreyopabåàhitam is poetic license.

|| 11.30.12 ||
tatas tasmin mahä-pänaà
papur maireyakaà madhu
diñöa-vibhraàçita-dhiyo
yad-dravair bhraçyate matiù

TRANSLATION
Then, their intelligence covered by fate, they liberally indulged
in drinking sweet liquor, which can completely intoxicate the
mind.

Maireyakam is a type of liquor. From this verse till verse 26 the

opinions of others, which are not the actual truth, are expressed. The
Lord has said:

vayaà ca tasminn äplutya tarpayitvä pitèn surän

bhojayitvoñijo viprän nänä-guëavatändhasä

teñu dänäni pätreñu çraddhayoptvä mahänti vai

våjinäni tariñyämo dänair naubhir ivärëavam

By bathing at Prabhäsa-kñetra, by offering tarpanas to the Pitås and

devatäs, by feeding the worshipable brähmaëas with various delicious
foodstuffs and by bestowing gifts upon them as the most suitable
candidates for charity, like sowing seeds, we will certainly cross over
these terrible dangers through such acts of charity, just as one can
cross over a great ocean in a suitable boat. SB 11.6.37-38

Thus the devatäs, on the strength of the Lord’s words, overcame the
curse of the brähmaëas by giving charity. Drinking wine, they
disappeared and ascended to Svarga. The Lord’s version of events
starts in verse 27. Previously the Lord said:

madhv-ämadätämra-vilocanänäm
mitho yadaiñäà bhavitä vivädo
naiñäà vadhopäya iyän ato ’nyo
mayy udyate ’ntardadhate svayaà sma

When they will quarrel among themselves, with eyes red because of
complete intoxication from liquor, they actually will not die. The cause
of their disappearance is otherwise. Only when I decide that they
disappear, they will disappear spontaneously. SB 3.3.15

The meaning of the above verse is this. When the quarrel will arise, it
is not a method of killing them. That quarrel among them cannot be a
cause of their death. Even beating each other with handfuls of reeds
will not kill them. The quarrel and the killing seen by ordinary people
are not actual. “What was the cause of their destruction?” It is other
than killing. What is it? When I desire, they will simply disappear.
That is certain (sma).

|| 11.30.13 ||
mahä-pänäbhimattänäà
véräëäà dåpta-cetasäm
kåñëa-mäyä-vimüòhänäà
saìgharñaù su-mahän abhüt

TRANSLATION
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 Kåñëa, a
terrible quarrel arose among them.

They became bewildered by Kåñëa’s mäyä. “Who is this? Did we do

that?” Such is the bewilderment. Saìgharñaù means an intense quarrel.

|| 11.30.14 ||
yuyudhuù krodha-saàrabdhä
veläyäm ätatäyinaù
dhanurbhir asibhir bhallair
 gadäbhis tomararñöibhiù

TRANSLATION
Infuriated, they seized their weapons and fought each other
with bows and arrows, swords, missiles, clubs, lances and
spears on the shore of the ocean.

|| 11.30.15 ||
patat-patäkai ratha-kuïjarädibhiù
kharoñöra-gobhir mahiñair narair api
mithaù sametyäçvataraiù su-durmadä
nyahan çarair dadbhir iva dvipä vane

TRANSLATION
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.

|| 11.30.16 ||
pradyumna-sämbau yudhi rüòha-matsaräv
akrüra-bhojäv aniruddha-sätyaké
subhadra-saìgrämajitau su-däruëau
gadau sumiträ-surathau saméyatuù

TRANSLATION
Their mutual enmity aroused, Pradyumna fought fiercely
against Sämba, Akrüra against Kuntibhoja, Aniruddha against
Sätyaki, Subhadra against Saìgrämajit, Sumitra against
Suratha, and the two Gadas against each other.

One Gada was Kåñëa’s brother. The other Gada was Kåñna’s son.

|| 11.30.17 ||
anye ca ye vai niçaöholmukädayaù
sahasrajic-chatajid-bhänu-mukhyäù
anyonyam äsädya madändha-käritä
jaghnur mukundena vimohitä bhåçam

TRANSLATION
Others also, such as Niçaöha, Ulmuka, Sahasrajit, Çatajit and
Bhänu, confronted and killed one another, blinded by
intoxication and thus completely bewildered by Mukunda.
They became blinded by the intoxication.. Or andhakära can be
combined with the suffix itaù to form andhakaritaù, “produced in
darkness,” similar to words like täritaù, “produced with stars.”

|| 11.30.18 ||
däçärha-våñëy-andhaka-bhoja-sätvatä
madhv-arbudä mäthura-çürasenäù
visarjanäù kukuräù kuntayaç ca
mithas tu jaghnuù su-visåjya sauhådam

TRANSLATION
Completely abandoning their natural friendship, the members
of the various Yadu clans—the Däçärhas, Våñëis and Andhakas,
the Bhojas, Sätvatas, Madhus and Arbudas, the Mäthuras,
Çürasenas, Visarjanas, Kukuras and Kuntis—all slaughtered
one another.

|| 11.30.19 ||
puträ ayudhyan pitåbhir bhrätåbhiç ca
svasréya-dauhitra-pitåvya-mätulaiù
miträëi mitraiù suhådaù suhådbhir
jïätéàs tv ahan jïätaya eva müòhäù

TRANSLATION
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.

|| 11.30.20 ||
çareñu héyamäeñu
bhajyamänesu dhanvasu
çastreñu kñéyamäneñu
muñöibhir jahrur erakäù

TRANSLATION
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.

Jahruù should be jagåhuù.

|| 11.30.21 ||
tä vajra-kalpä hy abhavan
parighä muñöinä bhåtäù
 jaghnur dviñas taiù kåñëena
väryamäëäs tu taà ca te

TRANSLATION
As soon as they took these cane stalks in their fists, the stalks
changed into iron rods as hard as thunderbolts. With these
club-like weapons the warriors began attacking one another,
and when Lord Kåñëa tried to stop them they attacked him as
well.

Holding the reeds which became like iron clubs they attacked each
other and attacked Kåñëa.

|| 11.30.22 ||
pratyanékaà manyamänä
balabhadraà ca mohitäù
hantuà kåta-dhiyo räjann
äpannä ätatäyinaù

TRANSLATION
In their confused state, O King, they also mistook Lord
Balaräma for an enemy. Weapons in hand, they ran toward him
with the intention of killing him.

|| 11.30.23 ||
atha täv api saìkruddhäv
udyamya kuru-nandana
erakä-muñöi-parighau
carantau jaghnatur yudhi

TRANSLATION
O son of the Kurus! Kåñëa and Balaräma then became very
angry. Picking up cane stalks, they moved about within the
battle and began to kill with these clubs.

They began to get angry (udyamya). They took fistfuls of reed as well.

|| 11.30.24 ||
brahma-çäpopasåñöänäà
kåñëa-mäyävåtätmanäm
spardhä-krodhaù kñayaà ninye
vaiëavo ’gnir yathä vanam

TRANSLATION
The violent anger of these warriors, who were overcome by the
brähmaëas’ curse and bewildered by Lord Kåñëa’s illusory
potency, now led them to their annihilation, just as a fire that
starts in a bamboo grove destroys the entire forest.

|| 11.30.25 ||
evaà nañöeñu sarveñu
kuleñu sveñu keçavaù
avatärito bhuvo bhära
iti mene ’vaçeñitaù

TRANSLATION
When all the members of his dynasty were thus destroyed,
Lord Kåñëa thought to himself that at last the burden of the
earth had been removed.

|| 11.30.26 ||
rämaù samudra-veläyäà
yogam ästhäya pauruñam
tatyäja lokaà mänuñyaà
saàyojyätmänam ätmani

TRANSLATION
Lord Balaräma then sat down on the shore of the ocean and
fixed himself in meditation upon the Supreme Lord. Merging
himself within himself, he left this earth planet.

He gave up the earth planet or gave up the human body (lokaà

mänuñyam).

|| 11.30.27 ||
räma-niryäëam älokya
bhagavän devaké-sutaù
niñasäda dharopasthe
tuñëém äsädya pippalam

TRANSLATION
Lord Kåñëa, the son of Devaké, seeing the departure of
Balaräma, silently sat down on the ground under a nearby
pippala tree.

From here, the Lord’s version starts. Seeing Balaräma return in his
svarüpa to Mahä-vaikuëöha, and his aàça go beneath Pätäla as Çeña,
Kåñëa sat under a pippala tree.

|| 11.30.28-32 ||
bibhrac catur-bhujaà rüpaà
bhräyiñëu prabhayä svayä
 diço vitimiräù kurvan
vidhüma iva pävakaù

çrévatsäìkaà ghana-çyämaà
tapta-häöaka-varcasam
kauçeyämbara-yugmena
parivétaà su-maìgalam

sundara-smita-vakträbjaà
néla-kuntala-maëòitam
puëòarékäbhirämäkñaà
sphuran makara-kuëòalam

kaöi-sütra-brahma-sütra-
kiréöa-kaöakäìgadaiù
hära-nüpura-mudräbhiù
kaustubhena viräjitam

vana-mälä-parétäìgaà
mürtimadbhir nijäyudhaiù
kåtvorau dakñiëe pädam
äsénaà paìkajäruëam

TRANSLATION
The Lord was exhibiting his 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 ornaments emitted effulgence the
color of molten gold. He bore the mark of Çrévatsa. A
beautiful smile graced his lotus face, locks of dark blue hair
adorned his head, his lotus eyes were very attractive, and his
makara 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 placed his left foot, with its
lotus-red sole, upon his right thigh.

His ornaments gave off a golden glow.

|| 11.30.33 ||
muñalävaçeñäyaù-khaëòa-
kåteñur lubdhako jarä
mågäsyäkäraà tac-caraëaà
vivyädha måga-çaìkayä
 TRANSLATION
Just then a hunter named Jarä, who had approached the place,
mistook the Lord’s foot for a deer’s face. Jarä pierced the foot
with his arrow, which he had fashioned from the remaining
iron fragment of Sämba’s club.

He pierced his foot. This means that the hunter Jarä thought that he
had shot a deer. Actually his arrow only touched Kåñëa’s foot but did
not pierce it, since the Lord’s limbs are eternity, knowledge and bliss.
Otherwise when the hunter in fear placed his head on the Lord’s foot,
as explained in the next verse, he would have taken out the arrow.

|| 11.30.34 ||
catur-bhujaà taà puruñaà
dåñövä sa kåta-kilbiñaù
bhétaù papäta çirasä
pädayor asura-dviñaù

TRANSLATION
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 Lord’s feet.

His sin was that he had fired an arrow at the Lord.

|| 11.30.35 ||
ajänatä kåtam idaà
päpena madhusüdana
kñantum arhasi päpasya
uttamaùçloka me ’nagha

TRANSLATION
Jarä said: O Lord Madhusüdana, I am a most sinful person. I
have committed this act out of ignorance. O sinless Lord, O
glorious Lord! Please forgive this sinner.

You should forgive my sin. You are sinless. No sin can exist at your
feet. Thus you are qualified to forgive my sin.

|| 11.30.36 ||
yasyänusmaraëaà nåëäm
ajïäna-dhvänta-näçanam
vadanti tasya te viñëo
mayäsädhu kåtaà prabho
 TRANSLATION
O Viñëu! O master! The learned say that for any man, constant
remembrance of you will destroy the darkness of ignorance.
And I have wronged such a person!

|| 11.30.37 ||
tan mäçu jahi vaikuëöha
päpmänaà måga-lubdhakam
yathä punar ahaà tv evaà
na kuryäà sad-atikramam

TRANSLATION
Therefore, O Lord of Vaikuëöha, please kill this sinful hunter of
animals immediately so he may not again commit such
offenses against saintly persons.

“Fortunately, I have no pain in my foot. But you, with intention of

violence, shot the arrow.” In response, the hunter speaks this verse.
Therefore, please kill me immediately.

The following description was previously given:

teñäà maireya-doñeëa viñamékåta-cetasäm

nimlocati raväv äséd veëünäm iva mardanam

As the sun was setting, with consciousness distorted by intoxication of

liquor, they destroyed each other, just as bamboos by mutual friction
start a fire and destroy the whole forest.
bhagavän svätma-mäyäyä gatià täm avalokya saù
sarasvatém upaspåçya våkña-mülam upäviçat

Seeing this action of his mäyä, Kåñëa, sipping the water of the
Sarasvaté River, sat down under a tree. SB 3.4.2-3

According to the Third Canto, when the sun was setting and the Yadus
had killed each other in battle, the Lord sat down on the bank of the
Sarasvaté River. Then the hunter approached to kill a deer. But this is
not possible. If 560,000,000 Yadus were suddenly killed in battle at
that place, there would be a river of blood and great confusion of
noise. How would it be possible for the hunter to arrive there to kill a
deer? How would a deer, fearful in nature, remain in that place?
Therefore this killing of the Yadus was actually false. However, the Lord
made Arjuna and others believe it, in order to increase the prema in
karunä-rasa of his devotees like Yudhiñöhira and to make them give up
this world. And for others, he did this to increase the wrong philosophy
so that dharma would be stifled. Actually, after the devatäs had drunk
wine and disappeared, the hunter came to that place which was
without sound and people. (The battle was an illusion.)

|| 11.30.38 ||
yasyätma-yoga-racitaà na vidur viriïco
rudrädayo ’sya tanayäù patayo giräà ye
tvan-mäyayä pihita-dåñöaya etad aïjaù
kià tasya te vayam asad-gatayo gåëémaù

TRANSLATION
Neither Brahmä nor his sons, headed by Rudra, nor any of the
great sages who are masters of the Vedic mantras can
understand the workings of your mystic power, because your
illusory potency has covered their sight. Therefore, how can I,
such a low-born person, say immediately what has happened?

Giräà patayaù means the seers of the Vedas. Even they do not know
about this, which is produced by your mäyä. How can I, of low birth,
say immediately what has happened?

|| 11.30.39 ||
çré-bhagavän uväca
mä bhair jare tvam uttiñöha
käma eña kåto hi me
yähi tvaà mad-anujïätaù
svargaà su-kåtinäà padam

TRANSLATION
The Supreme Lord said: O Jarä, do not fear. Please get up.
What has been done is actually my desire. With my permission,
go now to the abode of the devotees, the place for those who
perform good acts.

This is my desire. I had to accept the curse of the brähmaëa. It was

my desire. Go to the spiritual (svargam) place of those with the best
actions, my devotees. Go to Vaikuëöha. Sukåtinäm means “of those
possessing good act,” to praise the hunter.

|| 11.30.40 ||
ity ädiñöo bhagavatä
kåñëenecchä-çarériëä
triù parikramya taà natvä
vimänena divaà yayau
 TRANSLATION
So instructed by the Supreme Lord Kåñëa, who assumes the
best body by his own will, the hunter circumambulated the
Lord three times and bowed down to him. Then the hunter
departed in an airplane to the spiritual sky.

Icchä-çarériëä means “by the Lord who possesses the best body by his
desire.”

|| 11.30.41 ||
därukaù kåñëa-padavém
anvicchann adhigamya täm
väyuà tulasikämodam
äghräyäbhimukhaà yayau

TRANSLATION
At that time Däruka was searching for his master, Kåñëa.
Smelling the aroma of tulasé flowers in the breeze, he went in
its direction.

|| 11.30.42 ||
taà tatra tigma-dyubhir äyudhair våtaà
hy açvattha-müle kåta-ketanaà patim
sneha-plutätmä nipapäta pädayo
rathäd avaplutya sa-bäñpa-locanaù

TRANSLATION
Upon seeing Lord Kåñëa resting at the foot of a banyan tree,
surrounded by his shining weapons, Däruka could not control
the affection he felt in his heart. His eyes filled with tears as
he jumped down from his chariot and fell at the Lord’s feet.

|| 11.30.43 ||
apaçyatas tvac-caraëämbujaà prabho
dåñöiù praëañöä tamasi praviñöä
diço na jäne na labhe ca çäntià
yathä niçäyäm uòupe praëañöe

TRANSLATION
Däruka said: Just as on a moonless night people are merged
into darkness and cannot find their way, so I, having lost sight
of your lotus feet, my Lord, have lost my vision and am
wandering blindly in darkness. I cannot tell my direction, nor
can I find any peace.

|| 11.30.44 ||
 iti bruvati süte vai
ratho garuòa-läïchanaù
kham utpapäta räjendra
säçva-dhvaja udékñataù

TRANSLATION
Çukadeva Gosvämé 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 Garuòa.

|| 11.30.45 ||
tam anvagacchan divyäni
viñëu-praharaëäni ca
tenäti-vismitätmänaà
sütam äha janärdanaù

TRANSLATION
All the divine weapons of Viñëu followed the chariot. The Lord,
Janärdana, then spoke to his chariot driver, who was most
astonished at seeing this.

|| 11.30.46 ||
gaccha dväravatéà süta
jïäténäà nidhanaà mithaù
saìkarñaëasya niryäëaà
bandhubhyo brühi mad-daçäm

TRANSLATION
O driver, go to Dvärakä and tell our family members about the
mutual destruction of their relatives, the disappearance of
Saìkarñaëa and my condition of unmanifest pastimes.

Though the chariot was sent to Vaikuëöha, the charioteer was not sent
to Vaikuëöha. This arrangement was made in order that Däruka
would inform others of the present situation, and that he, who had
originally come from Vaikuëöha,3 would enter into the unmanifest
pastimes in Dvärakä on seeing that in Dvärakä there was an increase
in prema with all the eternal associates such as Uddhava. Däruka
should inform others of the Lord’s condition—that he would be
performing unmanifest pastimes.

|| 11.30.47 ||
dvärakäyäà ca na stheyaà
bhavadbhiç ca sva-bandhubhiù
3
This is also the aàça of Däruka, just as the aàña of Kåñëa, Viñëu, came from Vaikuëöha.
 mayä tyaktäà yadu-puréà
samudraù plävayiñyati

TRANSLATION
You and your relatives should not remain in Dvärakä, the
capital of the Yadus, because once I have abandoned that city
it will be inundated by the ocean.

|| 11.30.48 ||
svaà svaà parigrahaà sarve
ädäya pitarau ca naù
arjunenävitäù sarva
indraprasthaà gamiñyatha

TRANSLATION
You should all take your own families, together with my
parents, and under Arjuna’s protection go to Indraprastha.

|| 11.30.49 ||
tvaà tu mad-dharmam ästhäya
jïäna-niñöha upekñakaù
man-mäyä-racitäm etäà
vijïayopaçamaà vraja

TRANSLATION
You, Däruka, should be firmly situated in devotion to me, fixed
in spiritual knowledge and unattached to material
considerations. Understanding these pastimes to be a display
of my illusory potency, you should remain peaceful.

“What is the nature of this arrangement of disappearing, since you

have a form which is eternity, knowledge and bliss? Be merciful and
explain that to me.” This deceptive pastime was created by my mäyä.

|| 11.30.50 ||
ity uktas taà parikramya
namaskåtya punaù punaù
tat-pädau çérñëy upädhäya
durmanäù prayayau purém

TRANSLATION
Thus ordered, Däruka circumambulated the Lord and offered
obeisances to him again and again. He placed Lord Kåñëa’s
lotus feet upon his head and then with a sad heart went back
to the city.
Thus ends the commentary on the Thirtieth Chapter of the Eleventh
Canto of the Bhägavatam for the pleasure of the devotees, in
accordance with the previous äcäryas.