Chapter Thirty-one

Flooding of Dvärakä

|| 11.31.1 ||
çré-çuka uväca
atha taträgamad brahmä
bhavänyä ca samaà bhavaù
mahendra-pramukhä devä
munayaù sa-prajeçvaräù

TRANSLATION
Çukadeva Gosvämé said: Then Lord Brahmä arrived at
Prabhäsa along with Lord Çiva and his consort, the sages, the
Prajäpatis and all the devatäs headed by Indra.

In the Thirty-first Chapter the disappearance of Kåñëa is explained, as

well as the disappearance of Devaké, Vasudeva, Rukmiëé and others.
Çrédhara Svämé explains that after arranging for the devatäs to enter
into the Yadus when he took birth, Kåñëa again had them return to
their previous positions and then, by his own will, entered his spiritual
abode with his spiritual body.

|| 11.31.2-3 ||
pitaraù siddha-gandharvä
vidyädhara-mahoragäù
cäraëä yakña-rakñäàsi
kinnaräpsaraso dvijäù

drañöu-kämä bhagavato
niryäëaà paramotsukäù
gäyantaç ca gåëantaç ca
çaureù karmäëi janma ca

TRANSLATION
The Pitås, Siddhas, Gandharvas, Vidyädharas and great
serpents also came, along with the Cäraëas, Yakñas, Räkñasas,
Kinnaras, Apsaräs and relatives of Garuòa, greatly eager to
witness the departure of the Lord. As they were coming, all
these personalities variously chanted and glorified the birth
and activities of Lord Kåñëa.

|| 11.31.4 ||
vavåñuù puñpa-varñäëi
vimänävalibhir nabhaù
kurvantaù saìkulaà räjan
bhaktyä paramayä yutäù
 TRANSLATION
O King, crowding the sky with their many airplanes, they
showered flowers with great devotion.

|| 11.31.5 ||
bhagavän pitämahaà vékñya
vibhütér ätmano vibhuù
saàyojyätmani cätmänaà
padma-netre nyamélayat

TRANSLATION
Seeing Brahmä, the grandfather of the universe, along with
the other devatäs, who were his vibhütis, the Lord fixed his
mind within himself, and closed his eyes.

|| 11.31.6 ||
lokäbhirämäà sva-tanuà
dhäraëä-dhyäna-maìgalam
yoga-dhäraëayägneyyä-
dagdhvä dhämäviçat svakam

TRANSLATION
Without performing meditation to burn up his body, which was
all-attractive to world and the object of all contemplation and
meditation, Lord Kåñëa entered into his abode.

The statements of the previous verse, this verse and later verses as
well cannot be taken as being literally true. Çrédhara Svämé explains
that the Lord rejected the erroneous process of dying at will which is
practiced by yogés. He did not burn up his body by meditating on fire,
because his body was attractive to all people and was the object of
contemplation and meditation. Others explain the verse as follows.
Taking his body which was pure like gold, as if being taken from fire
after heating it without being burned up, he entered his abode. The
meaning is that the Lord showed doubtful persons that his body could
not be burned. The nature of the Lord’s body may be explained by the
following verse:

vahni-madhye smared rüpaà

mamaitad dhyäna-maìgalam
samaà praçäntaà su-mukhaà
dérgha-cäru-catur-bhujam
Placing my form within the fire, one should meditate upon that
auspicious object of all meditation. That form has harmonious limbs, is
gentle and cheerful. It possesses four beautiful long arms. SB 11.14.37

|| 11.31.7 ||
divi dundubhayo neduù
petuù sumanasaç ca khät
satyaà dharmo dhåtir bhümeù
kértiù çréç cänu taà yayuù

TRANSLATION
Truth, dharma, determination, fame and beauty immediately
followed him. Kettledrums resounded in the heavens and
flowers showered from the sky.

Truth and other qualities departed so that various bad qualities could
become prominent in Kali-yuga.

|| 11.31.8 ||
devädayo brahma-mukhyä
na viçantaà sva-dhämani
avijïäta-gatià kåñëaà
dadåçuç cäti-vismitäù

TRANSLATION
The devatäs, headed by Brahmä could not see Kåñëa in his
Näräyaëa expansion as he entered Vaikuëöha. 1 Some,
however, saw this with amazement.

When the Lord disappeared, even those with all knowledge wondered
where he went. Brahmä and other devatäs did not see Kåñëa going to
his abode. Some persons however did see, and were amazed.

|| 11.31.9 ||
saudämanyä yathäkläçe
yäntyä hitväbhra-maëòalam
gatir na lakñyate martyais
tathä kåñëasya daivataiù

TRANSLATION
Just as ordinary men cannot ascertain the path of a lightning
bolt as it leaves a cloud, the devatäs could not trace out the
destination of Lord Kåñëa.
1
As explained in the commentaries on SB 11.1.4 and SB 11.6.26, the Näräyaëa expansion went to Prabhäsa
and departed for Vaikuëöha whereas Kåñëa and Balaräma actually remained in Dvärakä.
 || 11.31.10 ||
brahma-rudrädayas te tu
dåñövä yoga-gatià hareù
vismitäs täà praçaàsantaù
svaà svaà lokaà yayus tadä

TRANSLATION
A few of the devatäs, however—notably Lord Brahmä and Lord
Çiva—could ascertain that the Lord’s mystic power was
working, and thus they became astonished. All the devatäs
praised the Lord’s mystic power and then returned to their
own planets.

An example is given to show that they could not see the Lord’s
destination. Just as the destination of lightning cannot be seen by
humans, the destination of Kåñëa as he left the earth could not be
perceived by the devatäs. But his associates could see. This is
Çrédhara Svämé’s explanation. Having come from Vaikuëöha, from
the Käraëa Ocean and the Milk Ocean, when Kåñëa had appeared, the
associates each now thought “I am bringing my Lord to my abode!”
But each could not see the other, by the Lord’s yoga-mäyä. Thus the
Lord went to those abodes with those associates who were delighted.
It should be understood that when the Lord appeared on earth, the
associates of these Viñëu forms also appeared amongst the Yadus
along with their masters, the Viñëu forms. These associates returned
to their places along with the Viñëu forms when Kåñëa departed from
this world.

The devatäs were astonished. “We thought that we were masters of

yoga but we cannot understand where he went”. They praised Kåñëa.
“Who can do such a thing? We are omniscient but cannot understand
this. Though we are masters of yoga, we cannot see his destination
achieved by his yoga. But his associate devotees know. They can see
his destination, that he has entered his abode.”

|| 11.31.11 ||
räjan parasya tanu-bhåj-jananäpyayehä
mäyä-viòambanam avehi yathä naöasya
såñövätmanedam anuviçya vihåtya cänte
saàhåtya cätma-mahinoparataù sa äste

TRANSLATION
O King! You should understand that the Supreme Lord’s
appearance and disappearance, which resemble those of
embodied conditioned souls, are actually a show enacted by
his illusory energy, just like the performance of an actor. After
creating this illusion he entered into it, played within it for
some time, and at last destroyed it, withdrawing from it by his
own power. Thus he remains.

Parkñét was sad that all people saw the Lord and his associates in this
superficial way. Çukadeva comforted him by explaining the true
nature of the Lord’s pastimes. Understand that the birth and death
activities of the Lord, which are like those of the jéva, are actually a
resemblance to the jéva’s life, produced by mäyä. Those actions are
not real. The birth and death of the jéva, who has a body made of
semen, blood, is full of suffering. The appearance and disappearance
of the Supreme Lord, who has a spiritual body, is full of bliss. It is said:

devakyäà deva-rüpiëyäà viñëuù sarva-guhä-çayaù

äviräséd yathä präcyäà diçéndur iva puñkalaù

Supreme Lord, who is situated in the core of everyone’s heart,

appeared from the heart of Devaké in the dense darkness of night, like
the full moon rising on the eastern horizon, because Devaké was of the
same category as Kåñëa. SB 10.3.8

sva-çänta-rüpeñv itaraiù sva-rüpair

abhyardyamäneñv anukampitätmä
parävareço mahad-aàça-yukto
hy ajo ’pi jäto bhagavän yathägniù

Being compassionate in mind, when his devotees are afflicted by the

demons, Svayam Bhagavän Kåñëa, though not having material birth,
appears within this world along with all his Viñëu expansions, since he
is the lord of all forms of God and devatäs. SB 3.2.15

kåñëa-dyumaëi nimloce

Kåñëa has disappeared like the sun. SB 3.2.7

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

anädeyam aheyaà ca rüpaà bhagavato hareù |

ävirbhäva-tirobhäväv asyokte graha-mocane ||
Nothing can be added to or subtracted from the Lord’s form. His
appearance and disappearance are said to be simply coming into
this world and leaving it.
Brahmäëòa Puräëa

Though sometimes the Lord appears and disapepars like a jéva,

this is only an appearance produced by mäyä. It is like the
actions of a magician. Though it is false, the magician can show
his or someone else’s birth and death. Someone exhibits death
as follows.

In front of a king, a magician approaches a stack of valuable garments,

jewels, coins and so forth, given by the king. Taking a jeweled
necklace, the magician tells the king, “Now I am taking this necklace,
and you can’t have it. Now I’m taking this gold coin, and you can’t
have it. I am taking seven thousand horses, and you cannot have
them.” Then the magician creates the illusion that the king’s children,
grandchildren, brothers and other family members have attacked each
other with weapons and that nearly all are dead from the violent
quarrel.

The king observes these things taking place before him as he sits in
the great assembly hall. The magician says, “O King! I no longer wish
to live. Just as I have studied magic, so also, by the mercy of the lotus
feet of my guru, I have learned the mystic meditation of yoga. One is
supposed to give up one’s body while meditating in a holy place, I will
die in front of you, who are a holy place yourself.”

Thus speaking, the magician sits down in svastika äsana, fixes himself
in präëäyäma, pratyähära, dhäraëä, dhyäna and samädhi in silence. A
moment later, a strong fire generated by his trance blazes forth out of
his body and burns it to ashes. Then all the wives of the magician,
distraught with lamentation, enter into that fire.

Three or four days later, after the magician has returned to his own
province, he sends a letter to the king. “O King, invisibly taking all your
sons, grandsons and brothers who are in good health—along with all
the jewels and other items given by you, I have come to my house in
good health. Please, therefore, give me whatever you consider fitting
remuneration for the wisdom of the magic that has been exhibited
before you.” In this way, even by ordinary magic one can simulate
death.

This example is explained in the verse. I alone have created this

confusion of quarrel and fighting with weapons arising from the sages’
curse, and following that, I have entered into that scene and played
with mortals for a moment by taking up the reeds. Then I withdrew
from that show by my own powers and now remain separate.

|| 11.31.12 ||
martyena yo guru-sutaà yama-loka-nétaà
tväà cänayac charaëa-daù paramästra-dagdham
jigye ’ntakäntakam apéçam asäv anéçaù
kià svävane svar anayan mågayuà sa-deham

TRANSLATION
Lord Kåñëa brought the son of his guru back from the planet of
death in the boy’s selfsame body, and as the ultimate giver of
protection he saved you also when you were burned by the
weapon of Açvatthämä. He conquered in battle even Lord Çiva,
who deals death to the agents of death, and he sent the
hunter Jarä directly to Vaikuëöha in his human body. How
could such a personality be unable to protect himself?

By remembering the Lord’s extraordinary activities one must

completely give up misconceptions concerning his disappearance. The
Lord brought the son of his guru who had gone to Yamaloka back to
this world in his body born as son of his guru, which had been
devoured by the Païcajana demon. It was not a different body strong
with power of Brahman. The Lord who gave you shelter (çaraëadaù),
rescued you, though your body had been burned by the brahmästra.
Actually you were destined to die by two brahmästras---the curse of
brähmaëa at birth (by Açvatthämä) and at death (by the brähmaëa
boy). What more can be said? The Lord defeated Çiva, who is death to
death givers, in the battle with Bäëäsura. And the Lord let the hunter
Jarä go to a special Vaikuëöha (svar) in his same body. How can the
Lord not be capable of protecting the Yadus? You, the Lord, certainly
can. You are fully capable of remaining eternally visible in this world
along with your associates.

|| 11.31.13 ||
tathäpy açeña-sthiti-sambhaväpyayeñv
ananya-hetur yad açeña-çakti-dhåk
naicchat praëetuà vapur atra çeñitaà
martyena kià sva-stha-gatià pradarçayan

TRANSLATION
Although Lord Kåñëa, being the possessor of infinite powers, is
the only cause of the creation, maintenance and destruction of
innumerable planets, he did not desire to remain with his
manifested pastimes on earth. What is the use of this mortal
world or its people? But he made known his destination to the
devatäs.

Even though the Lord has unlimited powers, still he has acted in this
way. His unlimited power is described. He is the only cause of
creation, maintenance and destruction of unlimited planets, but he is
indifferent though he is the only cause, because he acts through his
unlimited çaktis. Having dispatched the devatäs to Svarga, he did not
desire to remain visible on earth with his associates (praëetum vapuù
çeñitam). In other words, he desired to disappear. Why? What is the
use of this mortal world for the Lord? He did not care for the material
world. But he cared for Svargaloka. By the request of those on
Svarga, such as Brahmä, the Lord appeared in this mortal world, and at
their request alone, he went to Vaikuëöha. This is the implication of
the statement. He made known his going to Vaikuëöha (gatim) to
Brahmä and others situated in Svarga and other planets (sva-stha).
Other explanations are not accepted by the devotees since they are
the opinions of demons and contradict Uddhava’s statement:

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

Uddhava has also said that the opinions of demons should not be
accepted by devotees.

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

|| 11.31.14 ||
ya etäà prätar utthäya
kåñëasya padavéà paräm
prayataù kértayed bhaktyä
täm eväpnoty anuttamäm

TRANSLATION
Anyone who regularly rises early in the morning and carefully
chants with devotion the glories of Lord Kåñëa’s completely
spiritual method of disappearance will certainly achieve that
same supreme destination.

Padavém means the path of disappearing. By using the words param

and anuttamam it is indicted that the pastime of the Lord’s
disappearance is completely composed of eternity, knowledge and
bliss. It suggests that intelligent people regard the opinion of common
people that his disappearance was material to be insignificant.

|| 11.31.15 ||
däruko dvärakäm etya
vasudevograsenayoù
patitvä caraëäv asrair
nyañiïcat kåñëa-vicyutaù

TRANSLATION
As soon as Däruka reached Dvärakä, he threw himself at the
feet of Vasudeva and Ugrasena and drenched their feet with
his tears, lamenting the loss of Lord Kåñëa.

|| 11.31.16-17 ||
kathayäm äsa nidhanaà
våñëénäà kåtsnaço nåpa
tac chrutvodvigna-hådayä
janäù çoka-virmürcchitäù

tatra sma tvaritä jagmuù

kåñëa-viçleña-vihvaläù
vyasavaù çerate yatra
jïätayo ghnanta änanam

TRANSLATION
O Parékñit! Däruka delivered the full account of the
destruction of the Våñëis, and upon hearing this, the people
became deeply distraught in their hearts and stunned with
sorrow. Feeling the overwhelming pain of separation from
Kåñëa, beating their heads, they went to the place where their
relatives lay dead.

The portions of the eternal associates Pradyumna, Aniruddha and

others had previously gone from Dvärakä to Prabhäsa. Portions of
Devaké, Rohiné and other eternal associates then went to Prabhäsa on
hearing the news. The main portions of Devaké and others remained
in Dvärakä, not visible to the eyes of common people.

|| 11.31.18 ||
 devaké rohiëé caiva
vasudevas tathä sutau
kåñëa-rämäv apaçyantaù
çokärtä vijahuù småtim

TRANSLATION
When Devaké, Rohiëé and Vasudeva could not find their sons,
Kåñëa and Räma, they lost consciousness out of pain caused
by their sorrow.

|| 11.31.19 ||
präëäàç ca vijahus tatra
bhagavad-virahäturäù
upaguhya patéàs täta
citäm äruruhuù striyaù

TRANSLATION
Tormented by separation from the Lord, his parents gave up
their lives at that very spot. My dear Parékñit, the wives of the
Yädavas then climbed onto the funeral pyres, embracing their
dead husbands.

This description should be explained to be superficial and not actual

fact.

|| 11.31.20 ||
räma-patnyaç ca tad-deham
upaguhyägnim äviçan
vasudeva-patnyas tad-gätraà
pradyumnädén hareù snuñäù
kåñëa-patnyo ’viçann agnià
rukmiëy-ädyäs tad-ätmikäù

TRANSLATION
The wives of Lord Balaräma embraced his body also entered
the fire. Vasudeva’s wives, embracing his body, entered his
fire. The daughters-in-law of Lord Hari entered the funeral
fires of their respective husbands, headed by Pradyumna. And
Rukmiëé and the other wives of Lord Kåñëa—whose hearts
were completely absorbed in him—entered the fire.

|| 11.31.21 ||
arjunaù preyasaù sakhyuù
kåñëasya virahäturaù
 ätmänaà säntvayäm äsa
kåñëa-gétaiù sad-uktibhiù

TRANSLATION
Arjuna felt great distress over separation from Lord Kåñëa, his
dear friend. But he consoled himself by remembering the pure
words the Lord had sung to him.

|| 11.31.22 ||
bandhünäà nañöa-goträëäm
arjunaù sämparäyikam
hatänäà kärayäm äsa
yathä-vad anupürvaçaù

TRANSLATION
Arjuna then saw to it that the funeral rites were properly
carried out for the dead who had no remaining male family
members according to the rules, one after another.

|| 11.31.23 ||
dvärakäà hariëä tyaktäà
samudro ’plävayat kñaëät
varjayitvä mahä-räja
çrémad-bhagavad-älayam

TRANSLATION
As soon as Dvärakä was abandoned by the Supreme Lord, the
ocean flooded it on all sides, O King, sparing only his palace.

The Lord’s palace was spared. As the next verse states, the Lord is
eternally present there. This statement is the view of the Lord (who is
present in the palace in unmanifest pastimes), not the view of the
common people. This is how some explain that the palace remained.
Others explain that the ocean flooded Dvärakä but not the palaces of
the Yädavas to show how everything except the Lord is temporary. .

|| 11.31.24 ||
nityaà sannihitas tatra
bhagavän madhusüdanaù
småtyäçeñäçubha-haraà
sarva-maìgala-maìgalam

TRANSLATION
Lord Madhusüdana, the Supreme Lord, is eternally present in
Dvärakä. By remembering that most auspicious of all
auspicious places, one destroys all contamination.
 || 11.31.25 ||
stré-bäla-våddhän ädäya
hata-çeñän dhanaïjayaù
indraprasthaà samäveçya
vajraà taträbhyañecayat

TRANSLATION
Arjuna took the survivors of the Yadu dynasty—the women,
children and old men—to Indraprastha, and installed Vajra as
ruler of the Yadus.

|| 11.31.26 ||
çrutvä suhåd-vadhaà räjann
arjunät te pitämahäù
tväà tu vaàça-dharaà kåtvä
jagmuù sarve mahä-patham

TRANSLATION
Hearing from Arjuna of the death of their friend, my dear King,
your grandfathers established you as the maintainer of the
dynasty and left to prepare for their departure from this world.

|| 11.31.27 ||
ya etad deva-devasya
viñëoù karmäëi janma ca
kértayec chraddhayä martyaù
sarva-päpaiù pramucyate

TRANSLATION
A person who with faith engages in chanting the glories of
these various pastimes and birth of Kåñëa, the lord of lords,
will be free from all sins.

Two verses describe the result of chanting the pastimes of Kåñëa from
the beginning.

|| 11.31.28 ||
itthaà harer bhagavato rucirävatära-
véryäëi bäla-caritäni ca çantamäni
anyatra ceha ca çrutäni gåëan manuñyo
bhaktià paräà paramahaàsa-gatau labheta

TRANSLATION
The auspicious exploits of the attractive incarnations of Lord
Kåñëa, the Supreme Lord, and also the pastimes he performed
as a child in Våëdävana are described in this Çrémad-
Bhägavatam and in other scriptures. Anyone who clearly
chants these descriptions of his pastimes will attain supreme
bhakti to Lord Kåñëa, who is the goal of perfect sages.

Bälaù is defined as the age up to sixteen according to many persons.

Thus the pastimes in Våndävana are the most blissful. These are
described in the Bhägavatam and in other Puräëas. One will attain
supreme (paräm) bhakti (prema).

The commentary on Thirty-first Chapter of the Eleventh Canto called

Särärtha-darçiné written for bringing joy to the minds of the devotees,
according to the previous authorities, has been completed on the
Saptamé tithi of Agrahäyaëa month at Govardhana. May this
commentary make the Lord pleased with me! I have revealed my
ignorance in explaining things. Though others may laugh, my goal is to
please the devotees.